A
SYSTEME
OF
DIVINITY
.
Part
I.
Book
I.
CHAP.
I.
The
verses
of
the
Apostle
.
Original
sin
in
them
is
chiefly
handled
.
The
Law
there
meant
is
the
Law
of
Adam
,
not
the
Law
of
Moses
.
Of
sin
natural
and
legal
,
imputed
and
not
imputed
;
As
also
of
Death
natural
and
legal
.
Humane
Laws
were
appointed
for
the
governing
of
right
reason
.
They
are
bounded
by
men
.
The
Laws
of
God
are
above
men
.
I
Will
present
unto
you
again
these
same
Verses
of
the
Apostle
,
5
to
the
Romans
;
because
they
are
boundaries
of
this
Systeme
.
12.
As
by
one
man
sin
entred
into
the
world
,
and
by
sin
death
:
even
it
so
passed
upon
all
men
,
because
all
men
had
sinned
.
13.
For
until
the
Law
sin
was
in
the
world
;
but
sin
was
not
imputed
when
there
was
no
Law
.
14.
But
death
reigned
from
Adam
till
Moses
;
likewise
upon
those
who
had
not
sinned
according
to
the
similitude
of
the
transgression
of
Adam
,
who
is
a
type
of
the
future
.
First
we
must
observe
,
that
this
is
a
singular
place
,
where
he
intends
to
speak
of
that
sin
,
commonly
called
original
,
which
passed
from
Adam
upon
all
men
;
nor
is
there
any
other
observed
in
the
whole
Bible
,
through
the
whole
Old
and
New
Testament
,
where
clearly
and
openly
this
sin
of
Adam
is
handled
.
Hence
it
is
proved
,
that
Adam
is
meant
by
that
man
of
whom
the
Apostle
speaks
,
by
whom
sin
entred
into
the
world
,
and
by
sin
death
;
by
whom
also
death
passed
upon
all
men
,
as
in
him
all
men
had
sinned
.
But
for
the
same
reason
that
the
Apostle
spoke
of
that
sin
of
Adam
,
which
brought
guilt
upon
all
men
,
it
follows
,
that
he
likewise
meant
that
Law
in
this
place
,
the
transgression
of
which
caused
the
sin
of
Adam
;
as
likewise
that
Law
be
understood
to
be
the
Law
of
Adam
,
which
is
to
be
thought
to
be
given
to
all
men
:
just
so
as
all
men
in
Adam
are
thought
to
have
transgressed
it
.
Therefore
we
will
banish
hence
the
Mosaical
Law
,
which
had
nothing
to
doe
with
Original
sin
,
because
it
was
not
given
to
Adam
,
nor
to
all
men
in
Adam
;
and
therefore
the
transgression
of
it
could
not
be
imputed
to
Adam
,
nor
to
all
men
in
Adam
.
And
certainly
the
Mosaical
Law
was
only
given
and
publisht
to
the
Jews
,
and
not
to
other
men
,
the
transgression
of
which
,
ought
only
to
have
been
imputed
to
the
Jews
,
and
not
to
the
rest
of
the
Nations
which
were
not
of
the
kinred
and
family
of
Jews
,
who
were
not
held
nor
tyed
by
any
bond
or
Covenant
.
He
gave
his
words
to
Jacob
,
and
his
testimonies
to
Israel
;
He
did
not
so
to
all
Nations
,
nor
did
he
manifest
his
judgements
to
them
,
as
sung
the
Prophet
in
the
148
Psalm
,
and
many
such
are
read
in
holy
Authors
,
which
for
brevities
sake
I
omit
.
If
the
Apostle
meant
here
the
Law
of
Adam
,
not
the
Law
of
Moses
,
sin
was
in
the
world
until
the
Law
of
Adam
by
the
same
Apostle
,
and
therefore
before
the
Law
of
Adam
;
and
it
must
be
,
that
these
men
come
to
my
presupposition
,
which
sinned
before
the
Law
of
Adam
,
or
before
Adam
,
which
is
the
same
.
Besides
,
it
is
clearer
than
clear
fire
,
That
the
Apostle
in
this
place
sets
down
two
sorts
of
sins
,
in
time
and
quality
different
.
Different
in
time
,
where
he
mentions
sin
after
the
Law
,
and
sin
before
the
Law
.
Different
in
quality
,
where
he
meant
,
That
sin
before
the
Law
was
not
imputed
,
sin
following
the
Law
was
imputed
.
For
,
sayes
Paul
,
Sin
until
the
Law
was
in
the
world
,
but
sin
was
not
imputed
(
or
is
not
imputed
,
as
some
translate
it
)
when
there
was
no
Law
.
But
if
sin
was
in
the
world
until
the
Law
,
it
was
also
before
the
Law
.
And
that
sin
which
did
violate
the
Law
,
was
without
doubt
after
the
Law
.
You
see
here
sins
designed
before
and
after
the
Iav
,
different
in
time
.
Again
,
if
sin
be
not
imputed
when
the
Law
is
not
,
who
will
say
that
that
sin
was
imputed
which
was
before
the
Law
,
or
which
was
committed
before
the
Law
?
But
if
on
the
other
part
that
was
the
transgression
of
the
Law
which
caused
imputation
,
we
shall
call
that
sin
imputable
which
broke
the
Law
,
and
so
was
after
the
Law
.
You
see
here
sins
distinct
in
quality
.
Sin
that
was
not
imputed
before
the
Law
,
we
may
call
Natural
,
since
it
depended
upon
no
prohibition
of
the
Law
,
but
had
its
original
from
the
meer
ill
disposition
of
humane
nature
.
Sin
which
was
imputed
after
the
Law
,
because
it
had
its
original
from
the
meer
transgression
of
the
Law
,
let
us
call
it
Legal
:
And
let
us
again
call
that
death
,
which
upon
my
supposition
ensued
Natural
sin
,
Natural
death
;
and
that
Legal
death
,
which
punished
Legal
sin
.
Which
that
it
may
appear
more
clearly
,
we
must
first
know
,
That
humane
nature
is
considered
two
manner
of
wayes
,
right
,
and
perverse
.
Right
,
which
had
the
image
of
innocence
and
perfection
,
in
so
farr
as
man
could
be
created
right
and
perfect
.
Perverse
,
which
turned
away
from
the
righteousness
of
that
perfection
,
which
I
call
natural
.
We
must
know
secondly
,
That
the
Law
was
appointed
not
to
make
men
perfect
,
but
to
reduce
men
to
their
perfection
which
were
depraved
and
corrupted
;
Not
to
make
perfect
,
but
to
teach
and
prescribe
perfection
:
And
those
whom
shame
of
transgression
could
not
deter
from
misdemeanour
,
fear
of
punishment
might
keep
them
within
the
rules
of
honesty
.
The
Perfection
of
men
is
directed
by
Law
,
and
right
reason
.
Right
reason
is
natural
,
and
born
with
us
.
The
Law
is
a
stranger
,
and
prescribed
to
us
.
But
that
was
born
before
this
was
written
,
and
was
constituted
not
by
opinion
,
but
by
nature
.
The
Law
teaches
us
that
which
we
have
forgotten
,
by
the
corruption
of
our
Nature
and
Right
reason
;
for
we
should
not
know
what
were
sin
,
if
the
Law
had
not
taught
us
.
And
hence
it
is
,
that
the
Law
simply
so
called
is
styled
a
School-master
by
the
Apostle
,
and
all
other
Laws
are
called
Instructions
,
Commands
,
Precepts
,
in
both
Authors
,
sacred
and
prophane
.
Men
sinned
only
with
a
natural
sin
,
before
the
Law
,
and
till
the
Law
,
as
oft
as
they
fell
from
that
perfection
,
to
which
by
the
nature
of
their
creation
they
were
born
,
and
as
oft
as
they
erred
from
that
right
reason
which
guided
them
to
their
perfection
.
All
men
sinned
two
manner
of
ways
,
after
the
Law
,
and
after
the
Law
was
given
to
them
:
For
first
,
they
sinned
against
that
perfection
of
their
nature
;
They
sinned
secondly
,
against
the
prescript
and
ordination
of
the
Law
,
which
called
them
back
into
the
right
way
.
And
this
is
that
which
I
call
legal
sin
,
and
which
St.
Paul
,
Rom.
7.
thinks
to
be
the
highest
sin
against
the
Law
;
that
is
,
to
be
a
sin
against
the
Law
,
a
degree
higher
than
the
sin
against
nature
.
And
whatsoever
sin
there
is
,
be
it
natural
or
legal
hath
its
own
natural
or
legal
punishment
attending
it
.
And
death
is
the
inseparable
wages
of
every
sin
,
whether
you
ascribe
it
to
Nature
,
or
to
the
Law
.
Natural
death
,
which
is
begotten
by
natural
corruption
,
never
fails
,
sooner
or
later
,
to
overtake
depraved
nature
,
which
is
before
it
.
Legal
death
sits
behind
the
Law-breaker
,
as
an
avenger
.
And
Legal
sin
is
as
it
were
grafted
into
natural
sin
,
and
legal
death
added
to
the
natural
:
Legal
death
added
to
the
natural
,
causes
a
civil
death
,
which
in
imagination
and
spirit
is
conceivable
.
Humane
lawes
have
provided
,
that
men
should
not
stray
without
the
limits
of
right
and
perfectness
;
but
that
they
might
be
restrained
within
them
:
Divine
law
will'd
,
that
men
should
not
only
continue
in
their
righteousness
and
perfection
;
but
that
they
should
be
advanced
above
their
own
righteousness
and
perfection
.
Humane
lawes
have
provided
,
that
men
,
like
beasts
,
should
not
be
meerly
turned
to
pasture
:
The
Divine
law
will'd
,
that
man
should
be
carried
upward
to
the
sight
and
glory
of
immortal
God
.
Humane
lawes
were
within
the
limits
of
men
:
Divine
lawes
were
above
men
.
Humane
lawes
restrained
the
nature
of
men
:
Divine
lawes
resolv'd
to
alter
humane
nature
.
Humane
lawes
grafted
in
nature
,
help
nature
,
and
savour
of
nature
:
Divine
lawes
being
placed
above
nature
,
breath
all
Mysterie
and
Divinitie
;
help
nature
that
it
may
purifie
it
;
nay
,
that
it
may
turn
humane
nature
into
divine
.
Let
us
here
leave
Humane
lawes
,
and
onely
talk
of
that
which
God
gave
to
Adam
;
And
because
by
the
mystical
,
not
the
natural
dispensation
of
that
Law
,
we
become
more
than
men
,
and
are
transform'd
into
gods
,
Which
is
the
end
of
this
Systeme
of
Divinity
and
Christianity
.
Likewise
we
shall
handle
that
legal
sin
,
which
broke
the
Law
of
God
:
I
say
that
first
Law
of
God
,
which
Adam
the
first
man
did
transgress
;
And
which
men
were
reputed
to
have
violated
in
Adam
.
CHAP.
II.
The
natural
sins
of
men
,
are
the
very
defaults
of
humane
nature
:
the
causes
of
which
are
not
to
be
ascribed
to
the
sins
of
Adam
.
Legal
sin
imputed
to
men
by
the
sin
of
Adam
,
is
additional
.
Conceiv'd
spiritually
,
and
not
propagated
naturally
.
THere
are
some
persons
who
believe
,
that
Warrs
,
Plagues
,
Fevers
,
and
all
the
troop
of
natural
corruptions
,
invaded
the
Earth
by
that
imputation
of
the
sin
of
Adam
,
which
first
transgressed
the
Law
of
God
.
And
much
they
stand
for
this
,
not
taking
notice
of
the
difference
betwixt
natural
and
legal
sin
.
For
Warrs
,
Plagues
,
and
Fevers
,
and
whatsoever
else
of
this
sort
troubles
and
afflicts
mankind
,
are
the
consequences
of
natural
sin
,
which
is
the
wickedness
and
imperfection
of
Nature
.
This
will
easily
appear
to
such
,
who
will
suffer
that
antient
cloud
of
prepossession
to
be
remov'd
,
which
dulls
their
sight
;
for
who
knows
not
that
Warrs
had
their
original
from
such
,
whom
either
greedy
desire
of
prey
,
or
cruel
thirst
after
revenge
,
or
sacred
ambition
of
Rule
stirred
up
to
take
arms
?
Then
,
who
hath
not
had
experience
of
the
breeding
and
inflammation
of
Plagues
and
Fevers
,
either
by
the
natural
corruption
of
the
air
,
or
by
the
corruption
of
our
natural
bodies
?
We
have
as
many
witnesses
of
this
observation
and
truth
,
as
we
have
Statesmen
and
Physicians
,
whose
approbations
,
almost
innumerable
,
it
is
needless
here
to
relate
.
We
shall
therefore
assert
a
double
sin
in
Adam
,
a
natural
,
and
a
legal
.
A
natural
sin
,
naturally
inherent
in
Adam
,
by
the
infirmity
of
his
nature
,
and
that
peccant
matter
whereof
he
was
made
:
Legal
,
which
hapned
and
was
imputed
to
Adam
,
by
violation
of
the
Law
of
God
.
A
natural
sin
,
which
infected
the
natural
sense
,
matter
,
and
nature
of
Adam
:
A
legal
,
mystical
,
and
spiritual
,
which
broke
the
Law
mystical
&
spiritual
,
which
only
in
spirit
and
reason
could
be
conceived
.
For
who
can
conceive
a
tree
of
good
and
evil
?
who
can
understand
the
eating
of
knowledge
,
the
eating
of
good
and
evil
,
unless
he
conceive
it
intellectually
and
mystically
?
Likewise
we
conceive
a
two-fold
sin
in
all
men
,
as
we
assert
a
two-fold
sin
in
Adam
,
natural
and
legal
.
A
natural
sin
,
which
being
innate
in
every
person
by
reason
of
his
peccant
nature
,
is
deeply
and
naturally
rooted
in
their
very
bowels
,
Which
proceeds
from
the
fat
of
them
,
as
is
elegantly
expressed
in
the
73
Psalm
:
A
legal
sin
,
which
happen'd
and
was
imputed
to
all
men
by
the
transgression
of
that
Law
which
Adam
did
violate
.
A
natural
sin
,
which
had
an
influence
upon
the
natural
sense
and
corporeal
matter
of
all
men
:
Legal
,
which
pass'd
upon
all
men
spiritually
and
mystically
by
the
legal
sin
of
Adam
.
We
conceive
that
mystical
and
spiritual
passing
of
legal
sin
upon
all
men
,
by
another
sin
which
was
Adams
,
to
have
been
by
imputation
,
by
which
we
meant
,
that
it
was
imputed
to
all
men
that
Adam
had
sinned
.
With
any
else
besides
Divines
,
imputation
of
anothers
trespass
is
a
meer
supposition
in
Law
,
but
with
Divines
it
is
the
form
of
the
mysteries
:
which
I
shall
clear
to
you
by
a
very
part
example
;
Sedechias
King
of
the
Jews
brake
his
allegeance
to
the
King
of
Assyria
;
That
fault
was
imputed
to
all
the
Jews
,
who
were
thought
perjur'd
in
the
perjury
of
the
King
,
by
that
supposition
of
the
Law
of
Nations
,
by
which
people
are
thought
to
commit
a
fault
in
the
faults
of
their
Kings
.
God
had
entered
into
a
Covenant
with
Adam
,
and
in
him
with
all
men
,
as
being
the
Governour
,
Defender
,
and
Prince
of
all
men
:
That
Covenant
Adam
broke
,
and
that
failing
of
Adam
was
ascribed
to
all
men
by
that
divine
way
of
mysterie
,
by
which
all
men
are
thought
to
be
delinquents
in
the
faults
of
their
Governours
,
Defenders
,
or
Princes
.
Therefore
I
think
not
that
the
imputation
of
Adams
sin
did
overthrow
mans
nature
;
nor
doe
I
again
agree
with
those
that
will
grant
nothing
to
imputation
.
I
leave
to
things
natural
and
mystical
their
own
room
:
Natural
things
I
would
have
naturally
taken
;
Things
mystical
I
would
have
mystically
understood
.
Corruption
contracted
from
that
matter
of
all
men
,
which
is
addicted
to
corruption
,
was
that
which
overthrew
the
nature
of
mankind
.
The
mystical
imputation
of
the
sin
of
Adam
,
is
that
which
infected
all
men
with
the
mystical
stain
of
condemnation
.
I
assert
imputations
,
without
which
the
mysteries
of
Christianity
would
be
subverted
;
but
these
I
restrain
within
their
mystical
limits
,
lest
they
stray
beyond
their
mysterie
,
beyond
conception
&
spirit
.
Therefore
I
think
not
from
thence
,
because
the
sin
of
Adam
was
imputed
to
all
men
,
that
thence
they
came
to
be
obnoxious
to
diseases
;
but
by
reason
of
their
corrupt
and
rotten
nature
.
The
innate
infirmity
of
men
,
was
the
real
and
natural
calamity
of
men
.
And
according
to
Ezekiel
,
Chap.
28.
There
came
a
fire
out
of
the
midst
of
them
,
to
consume
them
;
than
which
there
is
nothing
more
true
;
for
it
is
a
mans
own
nature
which
causes
burnings
in
his
heart
:
which
that
I
may
the
more
evidently
prove
by
examples
,
It
is
not
known
that
Adam
who
was
the
criminal
,
and
(
as
they
say
)
the
first
fountain
of
so
great
evils
,
was
ever
so
much
as
troubled
with
the
least
disease
all
the
Nine
hundred
and
thirty
years
which
he
liv'd
,
unless
you
will
believe
him
,
who
relates
out
of
I
doe
not
know
what
Author
,
that
Adam
dyed
of
the
Gout
,
with
which
he
was
troubled
,
and
which
he
pretends
that
he
had
by
succession
from
his
Ancestors
.
Did
Cain
fall
sick
when
he
slew
his
Brother
?
Nay
,
he
was
very
strong
and
lusty
,
he
fled
to
the
east
of
Eden
,
got
a
company
of
wicked
persons
about
him
,
with
whom
he
rob'd
.
He
married
a
Wife
,
begot
a
Son
,
and
built
a
City
.
And
this
is
a
continual
complaint
of
the
Elect
in
the
Scripture
,
as
it
were
accusing
God
,
that
he
shews
all
his
power
to
heap
prosperity
upon
the
wicked
,
that
all
things
goe
well
with
them
,
that
things
which
they
wish
for
come
to
pass
,
beyond
their
hopes
,
and
that
no
disasters
blast
their
pleasures
and
their
joyes
.
Likewise
the
most
excellent
Poet
falls
out
with
his
gods
,
because
his
Mistress
having
sworn
by
them
,
&
being
perjur'd
,
kept
the
same
face
which
she
had
before
;
that
she
being
perjur'd
,
had
as
long
hair
as
before
;
that
she
had
the
same
Roses
in
her
cheeks
,
the
same
neat
foot
,
the
same
fair
and
clear
eyes
after
she
had
injur'd
the
gods
,
as
she
had
before
she
swore
;
Nay
,
after
she
had
tyed
her self
by
so
many
execrations
,
she
became
fairer
and
fairer
.
And
certainly
,
the
supposition
of
the
Roman
Law
granted
a
great
many
,
who
were
prisoners
with
the
Enemy
,
dead
in
a
civil
sense
,
who
were
notwithstanding
in
good
health
.
Therefore
it
is
apparent
,
that
neither
suppositions
of
Law
,
nor
intentions
of
mysterie
could
any
jot
indammage
nature
;
nor
that
the
imputation
of
Adams
sin
,
which
is
altogether
mystical
and
spiritual
,
was
the
cause
of
Plagues
,
Fevers
,
and
other
diseases
which
Nature
causes
in
men
;
but
that
they
happen
by
reason
of
vitious
matter
,
and
the
frame
of
their
creation
,
which
is
subject
to
corruption
.
CHAP.
III.
The
natural
death
of
men
arises
from
the
nature
of
man
,
which
is
mortal
;
nor
is
caus'd
by
the
condemnation
of
death
decreed
against
Adam
,
which
is
the
legal
death
,
and
is
meant
spiritually
,
not
naturally
.
ANd
it
is
the
fashion
of
all
Inconveniences
,
that
one
draws
another
;
there
are
not
those
wanting
,
who
affirm
,
That
if
Adam
had
not
sinn'd
,
men
should
never
have
dyed
:
as
if
immortality
,
which
is
aeternal
life
,
and
which
onely
a
new
Creation
could
beget
,
as
only
having
the
power
of
immortality
in
it
,
could
have
been
bestowed
upon
men
,
by
the
force
and
vertue
of
the
first
Creation
,
which
by
its
nature
is
subject
to
corruption
and
death
,
and
that
men
should
not
have
dyed
,
who
(
as
the
Schools
say
)
are
naturally
corruptible
,
and
were
created
mortal
.
Nay
,
say
they
,
God
said
to
Adam
,
Eat
not
of
the
tree
of
good
and
evil
:
for
on
that
day
that
thou
eatest
thereof
thou
shalt
dye
the
death
.
Therefore
gather
they
,
If
death
was
given
as
a
punnishment
to
Adam
on
that
day
wherein
he
transgressed
the
Law
of
God
,
Adam
should
have
never
dyed
,
if
he
had
never
sinn'd
.
But
that
consequence
is
utterly
denied
;
for
although
they
die
which
kill
,
therefore
they
which
do
not
kill
,
are
not
immortal
.
Those
that
are
guilty
and
not
guilty
of
blood
come
to
a
certain
end
by
death
:
This
is
the
difference
'twixt
both
their
deaths
,
that
those
that
are
upright
〈◊〉
of
good
life
die
simply
&
naturally
:
those
that
dye
by
order
of
Law
,
are
said
to
dye
a
two-fold
death
,
naturally
,
and
legally
;
a
natural
death
,
and
that
which
is
can'd
legal
and
civil
by
the
condemnation
of
the
Law
.
Truly
,
whether
a
man
by
the
sentence
of
the
Judge
be
strangled
,
or
be
beheaded
,
or
dye
upon
the
rack
,
he
is
first
to
be
thought
dead
,
a
natural
death
,
as
being
dead
by
natural
causes
,
as
stopping
or
cutting
the
passages
of
his
breath
:
Again
,
because
to
this
nature
a
condemnation
by
Law
is
added
,
he
is
said
for
the
way
of
his
death
,
to
have
dyed
a
second
and
a
civil
death
.
The
same
is
to
be
thought
to
have
happened
to
Adam
,
being
condemned
by
the
Law
of
God
,
which
happen'd
to
other
men
condemned
by
the
Laws
of
men
.
Adam
should
have
dyed
a
natural
death
,
and
by
a
cause
meerly
natural
,
since
he
was
made
up
of
matter
corruptible
and
mortal
.
Adam
dyed
likewise
a
legal
death
by
the
condemnation
of
the
Law
,
at
which
time
he
broke
the
Law
of
God
.
The
natural
death
of
Adam
followed
the
natural
sin
of
Adam
,
and
the
infirmity
of
his
corruption
,
springing
from
the
corruptible
matter
whereof
he
was
made
.
Legal
sin
made
the
legal
death
of
Adam
.
There
was
a
mystical
cause
of
that
mystical
effect
,
which
only
could
be
conceiv'd
by
spirit
and
reason
.
This
shall
be
evidently
prov'd
by
Adam
himself
;
God
had
said
to
Adam
,
Whatsoever
day
then
eatest
,
thou
shalt
die
the
death
:
Therefore
Adam
is
thought
to
have
died
the
very
same
day
,
the
very
same
minute
wherein
he
transgressed
the
Law
of
God
:
And
yet
Adam
died
neither
naturally
nor
bodily
that
minute
or
that
day
;
For
we
know
that
he
liv'd
Nine
hundred
years
after
he
sinned
.
Therefore
we
shall
understand
that
Adam
dyed
when
he
transgressed
the
Law
of
God
a
legal
and
a
spiritual
death
,
which
only
could
be
conceiv'd
in
thought
.
Adam
dyed
a
legal
&
spiritual
death
when
he
transgressed
the
Law
of
God
.
Adam
died
a
natural
and
a
corporeal
death
when
he
had
liv'd
Nine
hundred
and
thirty
years
,
and
in
that
set
hour
where
the
natural
bounds
of
his
life
was
fixed
.
But
we
shall
more
easily
understand
that
Adam
dyed
the
death
,
and
that
a
spiritual
death
was
added
to
his
natural
,
if
we
review
other
condemnations
decreed
by
God
,
both
against
Adam
and
against
Eve
,
and
against
the
Serpent
,
after
,
and
for
the
transgression
of
Adam
.
This
punishment
was
decreed
for
Adam
after
his
sin
,
In
labour
shalt
thou
eat
of
the
earth
all
the
dayes
of
thy
life
:
But
God
had
plac'd
Adam
before
he
sinned
in
Paradise
,
that
he
might
cultivate
it
;
Therefore
that
he
might
labour
and
manure
the
ground
in
Paradise
before
he
sinn'd
,
and
that
by
his
labour
he
might
eat
of
it
,
as
he
did
labour
and
manure
it
,
and
by
his
labour
did
eat
of
it
after
his
sinne
.
Observe
here
labour
both
before
and
after
sin
.
Labours
before
sin
,
according
to
the
nature
of
agriculture
natural
:
labours
after
sin
,
by
a
mystical
condemnation
,
which
only
could
be
conceived
in
thought
.
Such
is
that
which
the
Lord
said
to
Eve
,
I
will
multiply
thy
sorrows
,
and
thou
shalt
bring
forth
with
pain
,
and
shalt
be
in
the
power
of
thy
husband
,
and
he
shall
be
Lord
over
thee
.
The
Lord
multiplyed
the
sorrows
of
the
woman
,
when
according
to
the
condemnation
he
added
spiritual
and
mystical
griefs
to
those
which
were
natural
,
by
which
a
woman
is
naturally
torn
when
she
brings
forth
.
God
multiplyed
the
subjection
of
the
woman
under
the
power
of
her
husband
,
when
he
added
the
condemnation
by
Law
to
that
natural
Law
by
which
the
nobler
sex
hath
dominion
over
the
inferiour
.
But
chiefly
its
worth
taking
notice
of
what
God
decreed
against
the
Serpent
,
and
what
punishment
he
appointed
for
him
for
tempting
Eve
with
eating
of
the
forbidden
fruit
;
Because
thou
hast
done
this
,
saith
the
Lord
to
the
Serpent
,
thou
shalt
goe
upon
thy
belly
,
and
shalt
eat
dust
all
the
dayes
of
thy
life
;
but
this
was
naturally
in
the
Serpent
at
his
creation
to
creep
and
crawl
;
that
the
Serpent
should
goe
upon
his
belly
,
and
eat
the
dust
:
for
God
before
sin
,
nay
the
fifth
day
of
the
Creation
,
created
all
manner
of
creeping
things
,
of
which
sort
was
the
Serpent
,
and
chief
of
them
certainly
.
Therefore
we
must
understand
the
Serpent
to
have
crept
in
two
senses
,
before
sin
,
and
after
sin
:
that
he
crept
before
sin
naturally
,
by
the
nature
of
his
creation
;
that
he
crept
after
sin
according
to
the
decree
of
God
,
and
by
that
condemnation
which
was
onely
in
spirit
.
So
may
we
understand
Adam
to
have
dyed
two
manner
of
ways
.
Naturally
,
that
he
dyed
naturally
according
to
the
first
intention
of
his
making
before
the
Law
.
Legally
and
after
a
spiritual
manner
after
the
Law
,
by
that
decree
and
Law
of
condemnation
which
is
spiritually
conceiv'd
.
Therefore
we
shall
think
that
there
is
a
twofold
death
in
all
men
,
as
we
conceive
to
be
in
Adam
.
Natural
,
which
happens
naturally
to
all
men
by
their
own
imbred
nature
,
which
is
corruptible
and
mortal
:
A
Legal
one
,
which
smote
all
men
that
minute
mystically
when
it
was
decreed
against
Adam
.
A
natural
death
;
by
which
men
dyed
naturally
before
the
Law
:
a
Legal
death
,
which
passed
spiritually
upon
them
after
the
Law
,
by
transgression
of
the
Law
.
A
natural
death
,
which
followed
mans
natural
sin
:
a
Legal
death
,
caused
by
the
legal
sin
of
men
from
the
sin
of
Adam
.
A
mystical
cause
of
a
mystical
effect
,
which
onely
by
way
of
spirit
and
mystery
is
conceivable
.
And
truly
,
as
the
Law
of
creeping
ordain'd
against
Serpents
in
the
Law
of
Adam
,
did
adde
nothing
to
the
reptile
nature
of
Serpents
but
a
condemnation
meerly
spiritual
:
so
the
Law
of
death
added
nothing
to
the
mortal
nature
of
men
,
except
that
condemnation
of
death
which
in
thought
and
mystery
is
only
conceiv'd
.
Remember
,
says
David
,
Psal.
89.
what
is
my
substance
.
And
a
little
after
,
What
man
is
he
that
liveth
,
and
shall
not
see
death
?
which
the
Kingly
Prophet
understood
of
natural
death
,
the
causes
of
which
he
ascrib'd
to
the
substance
and
matter
of
men
,
not
to
the
sin
of
Adam
:
adde
to
this
,
what
St.
Paul
hath
written
Rom.
8.
Flesh
savours
of
death
;
and
in
the
6
Chap.
of
the
same
Epistle
,
The
wages
of
sin
is
death
.
In
which
he
meant
natural
sin
,
and
natural
death
,
because
natural
death
is
incorporate
with
natural
sin
,
being
the
sauce
of
which
the
flesh
rellishes
,
which
is
the
nature
and
matter
of
sin
.
Moreover
,
by
this
distinction
of
natural
and
legal
sin
,
and
natural
and
legal
death
,
easily
appears
the
interpretation
of
that
place
of
Numbers
Chap.
27.
where
the
daughters
of
Zelophe●ad
speak
unto
Moses
Our
Father
dyed
in
the
desert
,
and
was
not
in
that
sedition
which
was
stirred
up
against
the
Lord
by
Core
,
but
died
in
h●s
sin
.
They
say
that
their
father
was
dead
,
not
in
that
Judgement
wherein
Core
was
swallowed
up
,
who
rebelled
against
the
Lord
,
but
by
the
sin
and
fault
of
his
nature
,
which
is
the
seed
of
sin
and
corruption
,
and
by
that
fate
of
nature
by
which
death
is
the
last
period
of
all
things
subject
to
corruption
.
They
doe
not
say
,
that
he
was
swallowed
up
in
that
just
Judgement
,
wherein
the
lowest
earth
opened
to
swallow
up
those
Conspirators
;
but
that
he
dyed
a
single
death
in
the
desert
,
by
that
same
natural
Law
by
which
all
men
owe
themselves
to
death
,
and
by
which
simple
natural
death
abides
natural
sin
.
CHAP.
IV.
Men
were
in
the
beginning
created
according
to
the
Image
of
God
,
and
very
good
.
Of
the
Image
of
God
in
the
first
creation
.
Of
the
Image
of
God
in
the
second
creation
.
Men
were
created
upright
in
the
beginning
:
but
of
v●tious
matter
,
which
could
easily
return
to
its
own
disposition
.
IT
seems
not
to
agree
with
that
which
is
set
down
in
the
1
of
Genesis
,
That
I
said
the
Creation
of
man
was
evill
and
corrupt
:
For
there
it
's
said
,
that
God
did
create
man
according
to
his
own
Image
;
and
that
all
things
which
God
created
were
very
good
;
whence
Interpreters
conclude
,
and
rightly
,
that
man
being
created
according
to
Gods
own
Image
,
was
created
perfect
and
upright
.
And
if
all
that
God
created
was
very
good
,
that
man
then
,
who
was
the
most
excellent
of
the
Creatures
,
was
exceeding
good
.
To
this
that
I
may
answer
;
I
would
first
have
it
granted
,
that
the
impression
of
Gods
Image
in
the
first
creation
is
different
from
that
in
the
second
creation
.
God
expressed
in
the
first
Creation
that
first
Image
and
copie
of
his
wonderful
art
,
by
which
he
made
the
World
,
and
all
that
therein
is
,
and
by
excellent
wisdom
compos'd
and
ponder'd
them
.
In
his
renewing
,
which
is
the
second
creation
,
God
express'd
the
Image
of
his
own
nature
,
wherein
he
communicated
his
love
and
bounty
to
the
Wor'd
.
God
in
his
first
creation
shewed
the
out-side
of
his
work
:
but
in
the
second
he
opened
the
bowels
of
his
love
.
The
first
creation
expressed
the
Image
of
God
,
which
we
may
call
the
exterior
:
the
second
creation
presents
us
with
the
internal
Image
of
God
.
There
was
nothing
besides
,
which
God
did
not
communicate
in
the
Image
of
that
plat-form
,
and
of
his
admirable
art
,
which
he
exppress'd
in
all
things
which
he
created
:
But
he
did
not
make
all
things
partake
of
that
Image
of
his
nature
,
lo●e
,
and
bounty
,
which
be
most
worthily
shewin
men
,
when
he
did
regenerate
or
when
he
went
about
to
regenerate
them
.
Furthermore
whatsoever
material
or
corporeal
things
ar
created
by
the
law
of
their
own
nature
,
they
ar
created
corruptible
and
mortal
;
but
whatsoever
out
of
things
corruptible
and
material
,
are
created
a
new
by
the
Law
of
that
second
creation
become
incorruptible
and
immortal
.
To
say
nothing
of
other
material
and
corporeal
things
,
it
is
certain
,
that
men
in
the
beginning
were
created
according
to
the
Image
of
God
,
that
Image
of
their
Creator
,
which
we
may
call
the
Image
of
creation
:
yea
,
they
were
created
according
to
such
an
Image
of
creation
,
which
above
all
other
Images
of
creation
is
the
most
excellent
amongst
all
the
frames
of
the
creatures
,
which
more
expresly
and
more
highly
represented
the
Creator
.
But
we
must
confess
,
that
men
were
created
at
first
according
to
the
exteriour
Image
of
God
,
which
is
called
nighest
to
God
at
a
greater
distance
,
in
comparison
to
the
Image
of
the
second
creation
.
It
is
true
,
that
men
were
created
in
the
beginning
perfect
,
right
,
and
excellently
good
,
in
as
farr
as
men
by
force
and
vertue
of
their
creation
could
be
created
perfect
,
right
,
and
excellently
good
.
But
no
man
ought
to
be
ignorant
,
that
men
were
created
from
the
beginning
of
corruptible
matter
,
which
might
easily
be
turn'd
from
perfect
to
imperfect
,
from
right
to
wrong
,
from
good
to
evil
,
which
the
men
which
were
first
created
did
evidence
by
a
strong
and
approved
example
,
since
the
nature
of
their
composition
,
and
their
own
negligence
carried
them
,
being
upright
made
,
so
far
aside
.
Therefore
,
so
often
as
I
think
of
this
,
That
men
being
created
according
to
the
Image
of
God
the
Creator
,
and
according
to
the
Image
of
the
first
plat-form
,
perfect
,
right
,
and
very
good
,
by
a
fault
in
them
,
ingrafted
by
nature
,
did
degenerare
from
righteousness
to
wickedness
,
from
good
to
evil
:
So
often
I
fancy
a
Watch
newly
finish'd
,
by
an
exquisite
artificer
curiously
order'd
,
with
all
the
parts
of
the
jagged
wheels
,
proportionab●y
and
exquisitely
weigh'd
for
the
just
minutes
of
the
hours
,
with
a
Case
curiously
enamelled
with
pictures
set
out
to
the
life
,
or
a
purl'd
lining
curiously
made
,
as
much
as
in
gold
,
or
Amber
,
the
Craftsman
was
able
to
perform
:
For
that
Watch
will
continue
intire
in
all
its
parts
,
so
long
as
it
is
not
spoyl'd
,
either
because
of
the
corruptibility
of
the
matter
whereof
it
is
made
,
or
the
carelesness
of
the
Master
that
owes
it
:
Such
was
the
fate
of
men
,
who
first
being
created
perfect
,
right
,
and
very
good
,
by
the
default
of
the
matter
whereof
they
were
made
,
and
of
their
fiery
natures
,
which
set
them
on
work
,
they
staid
not
in
the
posture
of
their
creation
,
but
departed
from
their
perfection
,
and
turn'd
from
good
to
evil
.
—
So
all
by
fate
Run
backward
,
and
in
goodness
still
abate
.
Likewise
,
I
could
well
compare
men
created
in
the
beginning
,
according
to
the
Image
of
God
,
very
good
,
to
those
houses
of
the
Comedian
,
made
with
good
&
exact
work
,
well
dress'd
and
prepar'd
for
durance
,
into
which
came
a
base
Tenant
,
careless
,
slovenly
,
and
idle
,
which
took
no
care
of
that
fair
house
:
For
there
came
a
storm
,
which
broke
the
tyles
and
gutters
,
the
showr
wash'd
the
walls
,
it
rain'd
through
the
seelings
,
the
air
rotted
the
work
of
the
Carpenter
;
then
fell
down
the
walls
,
and
the
whole
house
,
to
the
very
foundation
:
and
not
by
the
fault
of
the
Carpenter
,
as
the
Comedian
says
expresly
,
but
by
the
sluggishness
of
that
lazie
man
who
dwelt
in
it
,
who
would
not
lay
other
tyles
for
those
that
were
broken
,
by
which
the
habitation
became
more
inconvenient
.
For
such
we
will
conceit
men
to
have
been
at
first
created
,
as
we
conceive
these
new
buildings
;
I
say
created
according
to
the
Image
of
God
,
incorrupt
,
right
,
and
good
,
with
excellent
reason
,
excellent
vertue
,
excellent
truth
,
and
that
there
could
be
nothing
added
to
that
first
creation
of
men
.
But
when
these
men
remov'd
into
themselves
and
their
own
disposition
,
as
their
nature
was
,
their
own
clay
,
their
own
flesh
,
wch
was
a
matter
earthly
and
corruptible
,
which
refrains
not
from
sin
,
straight
came
negligence
,
which
destroyd
the
work
of
the
Creator
,
which
overthrew
all
manner
of
Reason
,
Vertue
,
and
Truth
in
men
,
&
which
changed
the
perfection
of
their
Creation
.
And
that
,
not
by
the
default
of
the
Creator
,
which
is
specially
to
be
observed
,
but
by
the
carelesness
of
men
themselves
,
by
which
they
became
worse
;
and
being
created
good
,
had
no
better
care
of
themselves
.
I
say
,
that
idleness
was
this
storm
to
men
which
brought
upon
them
hail
and
showers
,
which
discovered
their
shame
,
and
by
which
they
were
negligent
to
cover
themselves
.
Therefore
wicked
desires
flowed
into
the
Hearts
of
men
,
wicked
thoughts
moistened
their
Hearts
;
and
withall
,
Reason
,
Vertue
and
Truth
forsook
men
.
And
lastly
,
they
were
putrified
with
their
sins
.
That
which
was
good
in
them
at
their
Creation
departed
;
but
the
malignity
of
their
substance
continued
,
as
Esdras
sayes
,
4
Book
Chap.
1.
CHAP.
V.
Of
the
matter
of
men
subject
to
Corruption
.
Of
the
upright
Creation
of
men
.
Of
the
Return
of
man
to
the
disposition
of
his
own
nature
.
And
of
his
matter
given
to
corruption
.
THerefore
three
things
offer
themselves
to
be
considered
in
the
first
Creation
of
Men.
The
first
is
,
The
matter
of
which
Men
were
created
and
made
up
.
Secondly
,
The
Creation
it self
.
Thirdly
,
The
passing
over
,
and
return
of
men
to
their
own
disposition
planted
in
●hem
by
their
nature
.
That
the
matter
of
which
men
were
made
was
subject
to
corruption
,
did
appear
by
the
sequel
:
since
they
could
not
continue
in
their
perfect
creation
,
and
did
return
from
uprightness
to
wickedness
.
For
this
cause
called
Flesh
,
which
is
the
matter
of
Man
simply
,
and
in
it self
unclean
,
polluted
,
a
corruption
,
and
meer
filthiness
,
in
all
sacred
Authors
.
And
this
is
enough
concerning
the
matter
of
men
,
subject
to
corruption
,
as
being
surrounded
with
such
a
Cloud
of
Witnesses
,
that
if
we
should
pour
them
out
would
overwhelm
us
.
Let
us
come
to
the
Creation
of
Men
it self
.
God
created
Men
in
the
beginning
according
to
his
own
Image
,
excellently
good
and
perfect
:
but
onely
in
that
good
and
perfect
Estate
,
as
they
are
,
and
are
created
Men.
He
created
them
perfect
,
who
wanted
in
them
nothing
of
perfect
men
:
but
such
as
by
vertue
and
force
of
their
Creation
,
savoured
only
of
that
which
was
contained
in
men
,
not
which
was
above
them
.
Such
things
as
belonged
to
men
,
not
such
as
belonged
to
God
.
In
this
I
see
not
why
all
ought
not
to
agree
without
controversie
.
Let
us
go
to
that
turning
of
men
to
sin
,
in
which
they
departed
from
the
perfection
of
their
Creation
,
and
went
backward
according
to
the
disposition
of
their
corruptible
matter
,
wherein
they
were
to
die
,
according
to
the
intention
of
their
composition
.
And
first
let
us
see
what
God
did
,
after
he
had
created
men
perfect
,
and
placed
them
in
earth
,
having
prepared
likewise
all
things
ready
for
their
use
.
We
shall
know
that
by
what
is
said
in
the
25
Chap.
of
Mattew
of
the
Master
of
the
House
,
who
going
from
home
,
left
his
Goods
to
be
used
by
his
Servants
.
God
went
from
home
after
he
had
created
Men
perfect
,
that
is
to
say
,
he
left
Men
in
the
hand
of
their
own
counsel
,
in
their
own
power
and
free-will
,
to
do
as
they
pleased
.
He
suffered
them
to
take
their
own
wills
and
wayes
,
as
it
is
written
,
Acts
the
fourth
.
On
the
other
side
let
us
see
what
men
did
,
being
now
at
their
own
disposing
,
and
having
now
as
I
may
say
,
the
Law
in
their
own
hand
.
They
did
that
which
they
were
most
likely
to
do
.
They
were
inclinable
to
evil
,
and
the
leprosie
of
sinne
stuck
close
to
them
.
They
had
no
restraint
in
their
lives
,
but
following
their
own
mindes
,
and
tyed
to
their
desires
,
they
diminished
the
perfection
of
their
Creation
.
Their
Liberty
run
out
into
Vice
;
and
the
free
Nature
of
Man
run
out
at
Liberty
,
without
a
reign
.
Their
own
flesh
incensed
them
,
and
drove
them
blinde-sold
;
freely
,
and
not
without
their
own
consent
,
they
run
into
evil
courses
,
and
returned
to
the
Nature
of
their
matter
which
was
inclinable
to
evil
.
They
went
from
their
perfection
to
their
own
hearts
desire
,
as
the
78
Psalm
.
They
were
created
upright
,
against
their
own
disposition
,
and
were
turned
from
their
own
wicked
nature
,
being
wicked
,
to
be
good
.
They
were
turned
back
by
the
force
and
strength
of
their
right
Creation
to
be
good
:
by
their
own
will
and
crooked
nature
,
being
wicked
,
they
were
turned
back
to
wickedness
.
The
sinfulness
of
Man's
nature
,
and
his
corruptible
matter
,
drew
upright
men
backward
from
righteousness
to
wickedness
.
They
did
not
strive
against
it
,
as
became
them
who
were
created
upright
.
They
did
not
wage
War
with
their
own
,
genius
.
Their
hands
and
their
feet
gave
over
:
and
then
,
according
as
the
corruption
of
fleshly
nature
carried
them
,
they
run
head-long
in
their
own
Chanel
,
and
easily
commanded
themselves
to
be
corrupted
.
Little
they
cared
for
any
right
way
of
living
,
right
or
wrong
,
good
or
bad
,
they
saw
nothing
but
what
pleased
their
own
fancies
;
and
gave
themselves
the
Liberty
of
all
manner
of
sin
.
Men
fell
through
their
own
wickedness
;
and
that
I
may
speak
with
Jeremiah
,
Chapter
28.
They
gave
free
reigns
to
their
own
disposition
,
as
horses
furiously
rushing
to
the
battel
.
Men
returned
for
this
reason
to
their
own
inclination
,
because
in
the
first
Creation
,
it
being
only
corrected
and
amended
,
and
the
vitiousness
of
it
not
quite
weeded
out
in
the
framing
of
man
,
and
the
nature
of
him
,
it
was
alwayes
in
possibility
,
not
being
quite
taken
away
,
to
return
into
it self
.
But
whatsoever
was
good
in
man
,
by
the
correcting
of
his
faultiness
,
or
any
perfection
which
he
had
by
his
Creation
,
was
quite
lost
in
men
,
being
enslaved
to
their
own
wills
;
but
what
was
evil
in
their
clay
and
composition
still
remained
.
The
uprightness
of
men
perished
;
and
their
sin
defaced
them
,
being
so
well
created
.
And
the
fault
which
was
left
in
their
creation
,
and
not
quite
rooted
out
in
the
first
creation
of
man
,
was
a
leven
in
their
hearts
,
more
powerfull
than
their
Creation
,
by
which
they
were
altogether
swelled
and
depraved
.
Besides
,
those
things
are
stronger
,
which
move
us
inwardly
,
than
those
things
which
work
upon
us
outwardly
.
The
perfection
of
the
Creation
of
Men
,
flowed
from
God
,
and
happened
to
man
externally
,
as
a
thing
different
,
nay
,
quite
contrary
to
the
flesh
and
matter
of
men
.
On
the
contrary
,
the
faultiness
of
the
clay
and
composition
,
cleaved
to
them
more
inwardly
,
as
a
thing
proper
and
natural
to
Men.
Therefore
men
returned
to
their
nature
,
because
they
did
,
according
to
their
own
disposition
,
which
was
shown
them
from
within
.
As
also
,
because
the
faultiness
of
their
inward
nature
did
more
strongly
move
them
,
than
the
perfection
of
their
creation
outwardly
conferred
upon
them
;
yea
,
because
the
flesh
and
matter
of
man
was
reprobate
Earth
,
the
Mother
of
good
seed
,
and
the
Mother
of
ill
weeds
.
The
step-mother
of
all
Vertues
which
God
in
his
creation
had
sown
in
the
hearts
of
men
,
and
the
mother
of
all
Vices
,
which
naturally
spring
in
them
,
as
in
their
native
soyl
,
and
,
which
,
like
watred
Herbs
,
grow
most
plentifully
.
The
cursed
step-mother
hates
her
Sons-in-Law
,
but
like
a
very
loving
mother
embraces
and
fosters
her
Children
.
Hence
it
happened
,
that
nature
and
the
flesh
of
man
refused
that
tryed
and
choyce
seed
of
perfection
,
with
which
they
were
created
;
and
that
,
by
the
same
nature
it
returned
again
into
it self
,
when
it
found
liberty
.
And
that
in
this
regard
it
was
far
easier
to
do
evil
than
good
.
From
thence
the
heart
of
man
was
over-run
with
the
briers
and
thorns
of
all
maner
of
Vices
proceeding
from
their
clay
and
composition
.
This
returning
of
man
from
the
perfection
of
their
creation
,
to
the
wickedness
of
their
nature
and
flesh
,
is
that
natural
sin
which
we
mean
;
whether
we
may
call
it
natural
,
because
it
is
naturally
inherent
to
us
,
or
,
as
St.
Paul
sayes
,
Because
it
dwells
in
us
:
Because
there
is
a
Law
in
the
members
of
men
,
leading
men
captive
to
the
Law
of
sin
,
which
is
in
their
members
.
Where
note
,
the
Law
of
natural
sin
,
fixed
in
the
members
of
men
,
or
the
natural
Law
of
sin
,
inherent
in
the
flesh
and
nature
of
men
.
In
which
sense
it
is
to
be
understood
,
7
Chap.
to
the
Romans
.
Or
whether
that
may
be
called
a
natural
sin
,
because
it
was
a
declination
from
that
nature
&
Law
of
perfection
,
in
which
men
were
created
in
the
beginning
.
For
which
cause
,
and
most
properly
it
might
be
called
a
sin
.
That
there
remains
yet
some
foot-steps
of
this
perfection
in
the
hearts
of
men
;
yea
,
that
men
are
struck
with
a
natural
and
tacit
conscience
of
it
,
is
manifest
;
because
all
those
who
are
formed
of
a
better
and
more
perfect
mould
,
are
naturally
more
averse
from
all
sin
,
who
seem
by
the
sent
to
hunt
and
track
that
perfection
,
to
which
they
perceive
themselves
created
,
and
from
which
they
are
fallen
,
by
the
study
of
vertue
.
In
which
sense
,
the
Apostle
is
chiefly
to
be
understood
,
in
such
places
as
he
sayes
,
Men
naturally
accuse
themselves
,
and
are
to
themselves
a
Law
.
CHAP.
VI.
God
restor'd
men
,
created
upright
,
and
turn'd
backward
to
the
wickedness
of
their
own
nature
,
into
a
better
estate
by
a
second
creation
,
and
lifts
them
up
from
men
to
be
Gods
.
Of
that
which
is
produc'd
,
and
of
that
which
is
made
.
Of
mutable
and
immutable
.
Of
mortal
and
immortal
.
Of
the
Spirit
which
is
in
God
;
and
of
the
Spirit
of
the
world
.
BUt
God
neither
despis'd
nor
relinquish'd
men
fallen
off
from
their
creation
,
and
bestain'd
with
their
sins
;
Nor
did
he
so
farre
suffer
them
to
be
restored
into
the
former
state
of
full
perfection
,
as
they
had
been
perfect
men
in
the
beginning
,
but
decreed
to
new
create
them
,
and
advance
their
perfection
,
above
the
perfection
of
men
.
Men
were
faln
headlong
from
the
splendor
of
their
perfection
to
their
filthiness
,
which
is
also
the
loathsomness
of
Beasts
.
God
commanded
men
by
a
second
creation
to
pass
,
as
I
may
so
say
,
from
men
to
Gods
,
to
be
carried
from
corruption
to
incorruption
,
from
death
to
eternal
life
:
And
,
which
was
the
chief
blessing
of
God
to
man
,
he
commanded
them
,
of
wicked
,
evil
,
and
bemyred
creatures
,
to
be
exalted
to
the
perfection
of
his
holiness
and
glory
;
to
which
they
should
,
as
with
a
fiery
Chariot
,
be
carried
by
the
Spirit
of
Regeneration
:
Nay
,
if
we
rightly
weigh
the
councel
and
decree
of
God
,
we
shall
find
it
his
second
intention
,
to
create
men
mortal
and
corruptible
,
but
his
first
to
create
them
incorruptible
and
immortal
.
Creation
was
a
thing
divine
:
Regeneration
was
a
thing
more
excellent
and
divine
,
according
to
that
distance
of
proportion
by
which
incorruptible
is
preferrible
to
corruptible
,
and
immortal
preferrible
to
mortal
.
But
,
that
I
may
rehearse
from
the
beginning
all
the
business
,
as
it
concerns
Christian
doctrine
,
we
must
know
,
that
two
things
occur
,
in
the
creation
and
framing
things
,
worthy
observation
,
which
are
not
demonstrated
by
their
causes
,
but
are
aym'd
at
in
the
Scriptures
,
and
appear
by
their
effects
.
One
,
which
immediately
flow'd
from
God
:
another
,
created
by
God
but
mediatly
.
One
,
produc'd
:
another
,
made
.
One
,
spiritual
:
another
,
animal
,
material
,
carnal
and
corporeal
.
One
,
permanent
,
stable
,
eternal
:
another
mutable
,
subject
to
vanity
.
One
,
incorruptible
,
which
purifies
:
another
,
corruptible
,
which
pollutes
.
One
,
which
favours
of
life
:
another
,
which
savours
of
death
.
One
,
which
is
able
to
endure
that
celestial
Lightning
with
which
God
thunders
,
and
which
shines
in
his
sight
,
like
gold
in
the
fire
:
another
,
which
God
consumes
with
his
splendor
,
and
which
melting
at
his
rayes
,
departs
into
froth
,
smoak
,
and
ashes
.
One
thing
,
which
God
loves
:
another
,
which
he
disdains
.
One
,
which
he
chuses
:
another
,
which
he
rejects
.
One
,
which
St.
Paul
,
Cor.
1.
chap.
2.
calls
The
Spirit
which
is
of
God
:
another
,
which
the
same
Apostle
calls
in
that
very
place
,
The
Spirit
of
this
world
.
These
two
are
at
continual
variance
,
and
eternal
discord
,
since
God
made
a
mixture
of
all
things
,
when
he
gave
to
all
things
breath
and
life
.
The
Spirit
which
is
of
God
,
we
shall
call
that
Spirit
of
regeneration
,
which
flows
immediately
,
and
is
produced
from
God
,
which
is
altogether
spiritual
,
stable
,
incorruptible
,
and
eternal
,
which
is
fed
with
the
fire
of
the
vision
of
God
,
which
God
onely
loves
and
chuses
.
We
shall
call
the
spirit
of
this
world
,
that
spirit
of
creation
with
which
the
whole
world
was
animated
,
and
which
was
infus'd
into
the
whole
frame
in
the
creation
,
Then
that
is
the
Spirit
,
which
by
interposition
of
a
medium
,
being
created
by
God
,
is
animal
,
material
,
carnal
,
and
corporeal
,
which
is
changeable
and
subject
to
vanity
,
which
is
corruptible
,
which
savours
of
death
,
which
faints
and
melts
before
the
eyes
of
God
,
which
God
disdains
and
rejects
.
God
,
when
he
made
the
world
,
breath'd
upon
all
things
created
,
and
living
in
the
world
,
by
that
Spirit
of
the
world
and
creation
by
which
they
live
;
but
did
not
likewise
infuse
into
all
things
created
and
living
in
the
world
,
his
Spirit
of
regeneration
,
by
which
things
created
and
living
,
which
are
antient
,
are
renewed
,
the
corrupt
refresh'd
,
and
the
dead
rise
up
into
eternal
li●e
:
Nay
,
he
did
communicate
that
to
a
certain
company
of
the
Elect
,
to
himself
known
,
with
such
resolution
and
decree
,
that
whomsoever
this
Spirit
should
inspire
unto
grace
by
his
power
,
they
should
receive
immortality
,
and
through
patience
become
that
holy
fire
,
by
which
he
shall
try
all
things
;
On
that
day
when
all
the
faultiness
of
the
world
shall
be
purg'd
,
on
which
all
things
which
have
been
fram'd
,
shall
be
remov'd
and
consum'd
,
and
all
changeable
,
vain
,
●ortal
,
and
corruptible
things
,
which
God
abhors
and
rejects
.
CHAP.
VII
.
Of
one
God
,
and
of
one
Spirit
which
is
of
God
.
Of
divers
Gods
and
Spirits
.
THe
Spirit
of
regeneration
is
the
same
Spirit
which
is
the
Spirit
of
Christ
,
by
whom
comes
regeneration
;
he
is
one
neither
enduring
number
nor
consort
.
The
Apostle
tells
us
,
that
there
are
several
spirits
of
creation
,
both
in
the
heaven
and
in
the
earth
,
Cor.
1.
chap.
8.
which
in
that
place
he
calls
Gods
,
and
Lords
.
The
words
of
St.
Paul
are
these
,
For
although
there
be
those
which
are
called
gods
both
in
the
heaven
and
in
the
earth
,
seeing
there
are
many
gods
and
many
lords
,
yet
wee
have
but
one
God
.
The
same
Apostle
in
the
8.
to
the
Romans
,
call'd
those
Gods
and
Lords
in
the
heaven
and
in
the
earth
,
heighth
and
depth
:
whom
he
makes
mention
of
amongst
the
Spirits
of
the
creation
;
for
he
addes
Nor
any
other
creature
.
And
certainly
,
as
the
same
St.
Paul
sets
down
wicked
Spirits
amongst
the
celestial
,
you
may
likewise
imagine
,
that
there
are
evil
Spirits
likewise
amongst
the
terrestrial
.
For
seeing
you
read
Sam.
1.
Chap.
28.
That
the
Witch
saw
Gods
,
that
is
,
Spirits
,
ascending
out
of
the
Earth
.
The
chief
of
those
Spirits
is
he
,
whom
the
holy
Writ
commonly
calls
the
Devil
,
Sathan
,
Belial
,
Mammon
,
Prince
of
the
power
of
the
air
,
of
this
world
and
this
life
.
That
every
one
has
their
Angel
and
attendant
,
the
books
of
both
the
Old
and
New
Testaments
doe
witness
.
Jude
the
Apostle
tells
us
,
that
the
chief
of
these
Spirits
,
and
all
the
Angels
under
his
command
were
created
in
the
beginning
good
and
upright
,
as
also
that
they
were
made
with
a
creation
changeable
,
and
corruptible
,
in
his
Catholick
Epistle
,
in
which
place
he
sayes
expresly
,
That
those
Spirits
did
not
keep
their
Principalitie
,
but
left
their
habitation
.
Therefore
it
is
to
be
presum'd
,
that
they
had
a
good
Principality
,
which
they
kept
not
.
Hence
that
of
Job
,
Behold
those
which
serve
him
are
not
stable
,
and
he
finds
wickedness
in
his
Angels
.
According
as
those
spirits
breath'd
upon
those
things
which
were
subject
to
the
Lawes
of
the
creation
,
and
as
the
Apostle
speaks
in
the
second
to
the
Ephesians
,
wrought
upon
them
,
it
is
credible
,
that
all
the
created
things
of
the
world
degenerated
from
that
perfect
good
&
uprightness
where
in
they
were
created
,
when
those
Spirits
fell
from
their
Principalitie
and
habitation
;
And
hence
it
has
come
to
pass
,
that
the
men
of
the
first
creation
forgetting
their
first
Creator
,
and
stirr'd
up
by
those
Spirits
of
the
corrupted
creation
,
strayed
from
the
uprightness
of
their
first
creation
,
and
perish'd
in
their
own
thoughts
.
Hence
certainly
was
that
foolishness
of
their
darkned
heart
,
by
which
they
thought
God
not
to
be
their
Creator
by
which
they
serv'd
the
creature
,
rather
than
the
Creator
;
by
which
lastly
,
they
chang'd
the
glory
of
the
incorruptible
God
into
the
similitude
of
a
corruptible
man
,
of
fowls
,
beasts
,
serpents
.
Rom.
1.
The
Priests
and
Philosophers
amongst
the
Gentiles
,
who
knew
not
God
the
Father
,
and
the
Creator
,
observ'd
several
Spirits
and
Gods
,
whom
they
determined
governours
of
several
ranks
and
degrees
,
and
whom
they
plac'd
either
in
the
heaven
,
or
in
the
stars
,
or
in
the
fi●●
,
or
in
the
air
,
or
in
the
water
,
or
in
the
earth
,
or
under
the
earth
,
and
whose
shapes
they
did
not
deny
might
be
called
up
by
several
wayes
of
sacrifice
and
inchantment
;
For
certainly
they
considered
a
certain
affinitie
,
and
fellow-suffering
of
those
Spirits
with
all
things
created
,
on
whom
,
by
their
sympathie
and
similitude
they
had
an
influence
.
They
thought
that
all
animals
and
vegetables
,
from
trees
,
to
metals
and
nones
,
were
mov'd
and
led
by
those
Spirits
:
Yea
,
that
all
things
did
pray
,
and
sing
hymns
to
the
leaders
of
their
own
order
:
Therefore
,
say
they
,
the
Heliotrop
moves
towards
the
Sun
,
and
if
any
one
could
observe
her
stamping
,
that
she
makes
in
the
air
,
in
her
wheeling
about
,
he
should
observe
a
kind
of
a
sound
compos'd
towards
her
King
,
such
a
one
as
a
Plant
might
be
expected
to
make
.
The
Lotus
opens
and
shuts
her
leaves
turning
towards
the
same
Planet
,
according
as
the
Sun
ascends
or
desc●ends
by
degrees
,
whom
she
seems
to
honour
with
the
motion
of
her
leaves
,
as
it
were
with
the
morion
of
her
lips
.
They
have
boasted
the
same
things
of
Selenetropes
,
which
turn
to
the
Moon
,
as
are
related
of
Heliotropes
.
The
clapping
and
singing
of
the
Cock
at
the
Sun-rising
are
known
,
which
I
should
interpret
to
be
mourning
at
his
departure
.
The
Dogs
bark
at
the
Moon
,
and
inflam'd
with
the
Dog-star
run
mad
.
What
shall
I
say
of
the
stone
Helitis
,
which
by
its
rayes
imitates
those
golden
ones
of
the
Sun
?
As
also
of
the
stone
Selenitis
,
which
is
shap'd
like
a
hornd
Moon
,
and
by
its
change
follows
the
motion
of
the
Moon
?
What
shall
I
say
of
the
Helioselen
,
which
seems
to
present
the
conjunction
of
the
Sun
and
Moon
?
Not
to
speak
of
the
seven
metals
,
to
every
one
of
which
there
is
a
particular
Planet
assign'd
.
Then
the
Oakes
dedicated
to
Jove
,
the
Laurel
to
Phoebus
,
the
Olîve
to
Minerva
,
the
Poplar
to
Hercules
,
Horses
to
Neptune
,
Swine
to
Ceres
,
Goats
to
Bacchus
,
Black
sheep
to
infernal
Juno
,
Serpents
to
Aesculapius
:
and
many
other
such
things
,
as
were
able
to
tyre
one
who
would
rehearse
them
.
These
antient
Priests
esteemed
Man
to
be
best
compos'd
of
all
creatures
,
and
therefore
that
he
was
called
the
Microcosm
,
as
participating
of
the
creation
of
all
things
.
And
therefore
,
that
some
by
Saturn
become
sullen
,
others
by
Jove
are
mirthful
;
some
are
red-colour'd
by
Sol
,
others
Iascivious
by
Venus
;
some
are
cheaters
by
Mercury
,
some
imperfect
by
Luna
:
Nay
that
some
bray
like
Asses
,
●ome
like
Dogs
,
others
like
Swine
,
others
ravenous
,
like
Lions
;
some
like
Doves
,
others
like
Serpents
,
according
to
the
various
dispositions
,
similitudes
,
and
sympathies
of
participation
,
which
men
have
been
said
to
have
with
all
things
created
:
But
likewise
the
Scripture
hath
taught
us
that
Spirits
have
profess'd
the
pleasures
of
men
,
have
been
given
to
men
,
to
some
lying
spirits
,
to
some
sleeping
spirits
,
to
others
spirits
of
giddiness
:
then
,
that
there
are
cozening
,
seducing
,
and
lying
spirits
,
it
appears
,
because
Christ
warns
his
disciples
,
that
they
should
trust
no
spirit
;
yea
,
and
rebuk'd
them
,
because
they
knew
not
by
what
spirit
they
were
led
.
And
it
is
likewise
witnessed
in
the
Gospel
,
that
the
mother-in-law
of
St.
Peter
was
troubled
with
a
feverish
spirit
.
Who
will
wonder
then
,
that
men
being
left
by
God
,
after
their
creation
,
in
their
own
power
,
and
turn'd
over
to
so
many
Spirits
,
Gods
,
and
Lords
,
who
set
them
a
work
,
did
appoint
and
worship
so
many
several
sorts
of
Gods
,
under
so
many
divers
shapes
of
things
created
,
if
he
consider
the
almost
innumerable
affinities
and
sympathies
which
men
are
found
to
have
with
these
Spirits
,
Gods
and
Lords
;
as
also
with
all
things
created
in
heaven
and
in
earth
?
God
abborr'd
those
Spirits
and
Gods
,
fallen
off
from
the
uprightness
,
and
perfection
of
their
creation
,
to
their
own
changeable
condition
,
with
such
an
abomination
,
as
the
most
upright
and
best
must
needs
hate
that
which
is
evil
and
wicked
.
Therefore
you
shall
hear
these
Gods
in
Scripture
,
call'd
wicked
Spirits
,
wickednesses
,
spirits
of
error
,
evil
spirits
,
and
very
evil
spirits
;
as
in
that
9th
Chapter
of
the
Judges
,
God
sent
a
very
evil
spirit
betwixt
Sichem
and
Abimelech
:
call'd
likewise
vain
and
lying
spirits
,
curses
,
deceitfull
Idols
,
abominations
,
uncleannesses
,
pollutions
,
whorings
,
dung
,
the
sleep
,
and
the
anger
of
the
Lord
;
as
is
that
in
Samuel
1.
chap.
26.
The
sleep
of
the
Lord
had
fallen
upon
Saul
and
his
people
.
The
sleep
of
the
Lord
is
the
same
in
this
place
with
the
evil
spirit
from
the
Lord
,
in
the
16
Chapter
of
the
same
Book
,
where
you
shall
read
,
that
the
Spirit
of
the
Lord
departed
from
Saul
,
and
an
evil
spirit
from
the
Lord
troubled
him
.
Such
also
is
that
Sam.
2.
Chap.
24.
And
the
anger
of
the
Lord
was
kindled
against
Israel
,
which
the
first
Book
of
the
Chronicles
speaking
of
the
same
thing
,
expresses
in
these
words
,
And
Satan
rose
up
against
Israel
;
where
Satan
is
the
same
with
the
anger
of
the
Lord
,
or
anger
from
the
Lord
.
As
also
the
holy
Scriptures
are
clear
witnesses
,
that
those
Spirits
,
Gods
and
Lords
,
by
the
Law
of
their
creation
,
which
is
changeable
and
corruptible
,
are
mortal
,
and
that
they
are
condemned
to
eternal
death
;
where
wicked
and
perverse
men
are
called
The
sons
of
Belial
,
Sam.
1.
Chap.
2.
As
also
Nabal
,
a
perverse
man
,
is
branded
with
that
name
in
the
same
book
,
Chap.
25.
As
also
the
same
son
of
Belial
is
called
The
sonne
of
death
,
Sam.
2.
Chap.
12.
And
in
the
same
Book
,
Cha.
23.
the
flouds
of
death
are
called
the
flouds
of
Belial
,
where
David
says
in
his
Song
,
The
pangs
of
death
compast
me
about
,
the
flouds
of
Belial
made
me
afraid
.
In
which
places
Belial
is
not
only
called
mortal
,
but
mortality
it self
,
for
being
Prince
of
all
Spirits
,
which
were
his
ministers
,
both
mortal
,
and
cond●mned
to
a
death
from
whence
there
is
no
resurrection
.
Who
will
not
believe
that
those
Spirits
are
destined
to
eternal
death
?
since
God
himself
hath
said
,
that
at
that
latter
judgement
of
all
corruptible
things
,
they
shall
be
condemned
,
and
cast
with
the
Reprobates
into
eternal
fire
.
CHAP.
VIII
.
Men
being
misled
by
evil
spirits
,
fell
from
their
right
estate
wherein
they
were
created
,
into
the
wickedness
of
their
own
nature
.
Being
restor'd
by
the
Spirit
of
Regeneratinn
,
who
only
proceeds
from
God
,
they
know
God
,
whom
flesh
and
blood
knows
not
.
They
obtain
holiness
,
which
they
could
not
have
in
their
first
creation
;
and
recompence
their
natural
death
with
a
supernatural
immortality
.
THe
Apostle
deduces
the
stain
of
all
sins
which
overthrew
men
,
chiefly
from
this
Chap.
1
Epist.
to
the
Romans
,
because
they
had
left
God
the
Creator
,
and
had
given
themselves
over
to
those
Gods
,
Lords
,
and
unclean
Spirits
.
Hence
their
minds
were
blinded
,
and
given
over
to
their
own
lusts
,
were
set
on
fire
with
wicked
and
unlawful
desires
,
contrary
to
nature
,
and
so
receiv'd
in
themselves
the
rewards
of
their
sin
;
and
thence
open'd
such
a
wide
door
to
wickedness
and
filthiness
,
that
at
last
they
fell
into
all
manner
of
sin
.
And
as
they
preferr'd
their
own
lust
to
the
knowledge
of
God
:
so
on
the
contrary
,
he
gave
them
up
to
a
reprobate
sense
,
that
being
men
,
they
should
doe
things
not
beseeming
men
.
Hence
they
became
evil
,
wicked
,
fornicators
,
avaricious
,
given
to
lewdness
,
full
of
envy
and
blood
,
brawlers
,
deceitfull
,
despightfull
,
whisperers
,
back-biters
,
hatefull
to
God
,
contumelious
,
proud
,
arrogant
,
inventers
of
wickedness
,
disobedient
to
Parents
,
foolish
,
madd
,
without
affection
,
truth
or
compassion
.
Truly
men
being
misled
by
those
Spirits
,
&
being
thrust
forward
by
the
violence
of
their
own
appetite
,
according
to
the
affection
and
sympathie
which
they
have
with
those
Spirits
;
I
say
,
men
oprest
with
the
weight
of
their
own
sin
,
and
drownd
in
sticking
clay
,
might
have
despaird
of
any
salvation
,
nor
ever
have
pluckt
out
their
feet
for
thence
,
if
God
had
not
helped
them
,
and
stretched
out
his
powerful
hands
from
heaven
to
draw
them
thence
:
But
God
was
not
of
that
mind
,
as
most
men
are
,
who
rid
an
unhappy
person
from
his
present
calamity
,
and
are
never
sollicitous
afterwards
to
advance
their
condition
.
God
dealt
better
and
more
freely
with
men
:
first
,
he
wash'd
them
,
drawn
out
of
the
puddle
,
with
his
own
living
waters
,
then
advanc'd
them
,
being
now
clean
and
white
,
by
his
own
free
merit
;
and
lastly
from
their
foul
wallowings
,
receiv'd
them
into
the
glory
of
heaven
,
and
made
them
partakers
of
divine
knowledge
,
sanctity
,
and
immortality
,
which
is
in
his
most
happy
vision
.
And
this
he
did
by
vertue
and
force
of
that
Spirit
which
is
of
God
,
and
who
is
God
himself
,
by
a
second
and
new
creation
,
out
of
his
own
free
will
,
largeness
of
his
bounty
,
abundance
of
his
love
,
and
meer
grace
,
which
therefore
is
call'd
the
gift
of
God
,
and
his
only
free
grace
.
Therfore
let
all
those
who
desire
to
know
themselves
,
here
make
a
stand
,
and
endeavour
to
be
free
in
their
thanks
to
God
;
Let
them
tast
and
see
how
sweet
the
Lord
is
;
Let
them
remember
,
by
how
great
mercies
,
beyond
their
desert
,
he
has
oblig'd
mankind
:
Let
them
consider
that
they
are
living
souls
,
and
that
such
perceive
not
the
things
which
are
of
God
,
nor
can
understand
those
things
which
are
ponder'd
by
the
Spirit
,
Cor.
2.1
.
That
worldly
wisdom
is
call'd
Devillish
by
St.
James
,
Chap.
3.
and
opposite
to
divine
wisdom
;
that
flesh
and
blood
cannot
discover
the
mysteries
of
God
,
but
God
who
is
in
heaven
,
Matth.
16.
Therefore
let
them
consider
with
themselves
how
great
their
weakness
is
,
in
knowing
God
,
That
they
are
clouds
driven
with
winds
,
which
as
St.
Peter
says
,
are
carried
about
with
the
wind
of
every
doctrine
,
and
are
not
constant
to
one
God
.
That
they
cannot
from
themselves
receive
the
spirit
of
truth
,
because
they
neither
see
him
,
nor
know
him
,
in
the
Gospel
according
to
St.
John
,
Chap.
16.
Nay
,
they
know
not
themselves
,
That
they
know
not
the
ways
of
the
the
spirit
,
nor
know
how
their
bones
were
set
together
in
their
mothers
womb
.
Eccles.
11.
But
if
they
understand
not
their
own
wayes
,
how
shall
they
understand
the
ways
of
the
Lord
?
Prov.
20.
Therefore
,
the
riches
of
the
Lord
are
called
unsearchable
by
the
Apostle
,
because
a
man
cannot
conceive
them
;
Yea
,
because
he
cannot
comprehend
them
for
their
exceeding
height
and
splendor
.
Therefore
let
them
think
with
themselves
,
that
of
themselves
they
are
destitute
of
help
and
means
to
find
out
God
;
that
they
are
blind
,
and
darkned
in
the
knowledge
of
him
,
for
whom
,
according
to
their
desert
,
and
the
words
of
St.
Peter
,
the
obscurity
of
darkness
should
be
reserv'd
.
Let
them
hence
take
occasion
to
bless
God
,
so
goo
and
so
mercifull
,
who
has
prevented
and
assisted
men
that
knew
him
not
,
and
hath
of
his
own
accord
offer'd
himself
to
be
known
by
them
:
yea
,
that
has
taught
them
his
wayes
,
and
hath
,
as
one
friend
speaks
to
another
,
spoken
to
them
plainly
.
Let
them
again
consider
,
how
wicked
the
affections
of
their
hearts
are
,
All
men
and
all
the
world
naturally
wicked
,
S.
John
1.
cap.
5.
setled
in
the
dregs
of
their
own
matter
.
Wisd.
1.
That
they
drink
fin
as
fishes
drink
water
.
That
their
devices
and
thoughts
are
evil
from
their
youth
,
Gen.
8.
that
't
is
by
their
own
nature
and
disposition
.
But
as
the
Ethiopian
changeth
not
his
skin
,
nor
the
Leopatd
his
spots
,
because
they
are
naturally
born
with
him
,
no
more
can
men
do
good
having
learned
evil
,
evil
being
likewise
born
in
them
,
that
by
the
help
of
their
nature
they
are
perverse
,
and
by
their
inbred
wickednesse
;
that
the
will
of
the
flesh
is
contrary
to
the
will
of
God
;
and
that
therefore
the
wisdom
of
the
flesh
is
enmity
to
God
,
and
is
not
subject
,
nor
can
be
made
subject
,
to
the
Law
of
God
,
as
the
Apostle
tells
us
,
Rom.
8.
That
they
are
hard
,
and
their
necks
a
cord
of
iron
,
which
despise
the
uprightness
of
their
creation
,
and
could
not
submit
to
the
harsh
yoke
of
the
Divine
Law
.
Let
them
again
remember
,
that
God
is
not
only
just
and
upright
,
as
men
were
created
in
the
beginning
just
and
upright
,
but
,
which
is
most
high
,
above
all
men
,
that
he
is
most
holy
,
to
whom
all
sins
are
most
odious
,
abominable
,
detestable
.
Let
them
therefore
extol
the
bounty
and
liberality
of
God
,
who
notwithstanding
hath
so
dealt
with
men
that
he
has
freely
come
to
these
wicked
and
reprobate
sinners
,
and
has
not
disdain'd
with
the
kiss
of
Justice
and
Peace
to
breath
upon
them
a
part
of
his
Sanctity
.
At
last
,
let
them
thus
think
,
that
man
is
rottenness
,
and
the
son
of
man
but
a
worm
,
and
that
God
hath
made
man
in
vanity
:
that
they
are
grass
,
and
fade
like
the
flowers
of
the
field
;
yea
,
that
like
Hay
,
to
which
they
are
compar'd
,
they
are
out
down
,
from
morn
till
night
.
That
men
are
feeble
,
altogether
nothing
;
that
they
dwell
in
houses
of
clay
,
which
have
no
foundation
,
and
which
are
consumed
,
as
with
a
moth
;
that
their
substance
is
vain
like
stubblé
,
which
is
consumed
with
the
breath
of
the
fire
,
and
that
they
at
last
,
by
the
sin
of
their
corruptible
nature
,
of
necessity
die
;
or
,
which
is
the
same
,
that
all
of
them
drink
deep
of
death
and
necessity
;
And
that
their
nature
,
being
as
it
were
flax
before
God
,
who
is
a
consuming
fire
,
before
whom
the
frame
of
humane
nature
shakes
,
is
chang'd
by
a
miracle
into
that
fiery
nature
of
God
himself
,
by
vertue
of
which
they
are
fed
with
the
most
glorious
contemplation
of
him
.
And
what
is
most
glorious
in
men
,
that
their
mortality
is
chang'd
into
immortality
,
that
they
may
be
eternally
satisfied
with
glory
.
Therefore
,
let
them
consider
with
themselves
,
that
they
were
created
in
the
beginning
right
and
perfect
,
but
only
with
that
righteousness
and
perfection
,
which
is
contained
within
the
circumference
of
men
,
and
with
such
a
corruptible
disposition
,
that
from
the
top
of
their
circle
and
their
perfection
they
fell
headlong
into
the
centre
of
corruption
and
imperfection
.
But
if
they
,
being
created
right
and
perfect
,
could
not
retain
their
righteousness
and
perfection
,
how
much
less
could
they
,
being
wicked
,
attain
to
those
things
which
were
above
their
righteousness
and
perfection
?
I
say
above
it
,
as
far
as
heaven
is
from
the
earth
,
the
creation
from
the
Creator
,
and
God
from
man
;
yea
,
there
was
a
ladder
given
them
to
climb
up
to
heaven
,
or
swiftness
of
wings
to
flie
up
to
God
.
By
what
intellect
of
their
own
,
or
by
what
cleer
eye
of
the
mind
,
could
ever
they
gain
the
knowledge
of
God
,
unto
whom
no
man
can
find
the
way
,
and
who
have
not
the
least
knowledge
of
themselves
?
by
what
disposition
or
nature
of
their
own
,
could
they
attain
to
the
holiness
of
God
,
who
do
that
evil
which
they
would
not
?
Rom.
7.
By
what
confidence
of
their
own
,
or
conscience
of
goodness
,
could
they
seize
upon
immortality
,
the
causes
of
which
are
so
far
distant
from
them
,
that
they
cannot
lengthen
the
appointed
bounds
of
their
lives
one
moment
,
or
one
scruple
of
time
?
Let
them
therefore
confess
themselves
utterly
unable
to
compass
great
blessings
,
and
plac'd
at
such
a
distance
from
them
;
and
therefore
let
them
more
submissly
and
fervently
worship
God
,
who
has
so
bountifully
and
liberally
supplyed
their
wants
and
their
weakness
.
CHAP.
IX
.
The
Regeneration
of
men
is
the
grace
and
gift
of
God
.
It
is
not
granted
to
all
men
to
be
regenerated
,
but
onely
to
the
elect
.
Election
is
in
things
natural
.
Divine
Election
is
in
God's
elect
.
Who
are
elected
.
And
who
are
called
Reprobates
.
THerefore
let
us
be
assured
of
this
,
Divine
Knowledge
,
Sanctity
,
and
Immortality
,
of
which
the
salvation
of
Man
consists
,
could
never
be
procured
for
man-kinde
,
by
the
force
of
the
first
Creation
,
in
which
men
were
created
perfect
,
as
being
placed
above
Humane
perfection
:
But
that
these
things
are
bestowed
upon
men
,
by
the
meer
liberality
and
bounty
of
God
,
and
that
they
are
carried
away
to
the
possession
of
so
great
riches
by
the
Spirit
and
power
of
Regeneration
,
which
is
man's
second
Creation
.
But
although
God
,
as
I
said
before
,
did
not
breath
that
Spirit
upon
all
things
created
,
but
gave
it
particularly
to
men
.
Neither
hath
he
yet
given
that
Spirit
to
all
men
,
by
vertue
of
which
they
may
know
God
,
as
he
is
,
by
the
essicacies
of
which
all
men
may
be
holy
as
God
is
holy
,
by
whose
power
,
lastly
,
all
men
may
gain
eternal
life
,
which
is
Divine
immortality
.
Yea
,
God
has
onely
imparted
that
Spirit
to
elected
men
,
whom
he
has
advanced
from
the
degree
and
rank
of
men
,
to
the
highest
rank
and
degree
above
all
men
,
whom
he
had
adorned
with
his
Divine
Gifts
,
with
his
Knowledge
and
Holiness
,
and
taken
them
into
his
fellowship
,
as
Gods
:
so
that
most
truely
and
fitly
we
may
say
of
this
,
that
God
who
is
the
Lord
of
all
things
,
yet
is
the
God
of
very
few
,
and
only
of
the
Elect.
Election
is
in
all
things
created
.
Things
that
have
a
living
soul
are
more
elect
than
those
which
have
not
;
Then
of
things
animated
,
sensitives
.
As
also
in
stones
and
metals
,
one
stone
in
better
than
another
:
one
metal
better
than
another
.
There
is
also
elected
earth
,
and
reprobate
earth
.
The
choiceness
is
in
choicer
flowers
both
for
colour
and
smell
.
The
Cedar
is
more
choice
than
the
shurb
:
the
true
than
the
wild
vine
,
and
the
pleasant
fruits
of
Trees
are
sweeter
than
the
wilde
ones
.
Among
Creatures
,
Lions
excel
in
strength
;
Harts
,
in
swiftness
;
Lambs
,
in
mildness
.
Amongst
Birds
,
Nightingals
excel
for
singing
,
the
Eagle
for
flight
.
As
likewise
of
the
flesh
of
beasts
and
birds
,
some
make
choicer
dishes
than
others
.
What
shall
I
say
of
men
?
Some
are
more
commendable
for
the
gallantry
of
their
integrity
:
some
higher
spirited
than
others
,
fairer
,
more
noble
,
more
fortunate
in
honour
and
riches
:
others
more
excellent
in
the
study
of
Vertue
,
in
cleerness
of
wit
,
and
knowledge
of
things
.
There
is
likewise
an
election
in
life
,
and
permanency
of
things
.
Some
things
quickly
grow
and
quickly
fade
.
The
Crow
lives
nine
times
the
just
age
of
a
Man
.
The
Hart
lives
four
times
the
life
of
the
Crow
.
The
Rook
lives
thrice
the
life
of
the
Hart.
The
Phenix
lives
nine
times
the
Rook's
life
.
And
if
we
believe
the
most
ancient
Traditions
before
Hesiod's
times
,
The
Hamadryades
lives
ten
times
longer
than
the
Phoenix
.
To
these
adde
if
you
please
,
the
life
or
duration
of
Heaven
and
Earth
,
and
that
eviternal
Marriage
by
which
the
Heaven
descends
into
the
lap
of
the
Earth
,
and
by
which
the
Earth
fructifies
with
continual
Buds
towards
Heaven
,
and
the
order
of
the
Stars
surrounding
the
Heaven
from
aeternity
,
as
also
the
unwearied
motions
of
the
Sun
and
Moon
by
which
they
are
inceslantly
mov'd
,
and
by
which
eviternity
it self
is
accounted
.
But
the
Divine
Election
is
not
in
all
these
created
things
.
I
say
,
that
Election
by
which
God
did
elect
to
himself
all
men
,
which
is
not
of
kin
or
blood
with
the
first
Creation
,
which
surpasses
all
kinde
of
things
created
,
and
is
infinitely
above
them
:
and
which
is
the
Election
of
Regeneration
,
that
is
of
the
second
Creation
,
not
of
the
first
.
Certainly
,
if
there
be
any
thing
in
the
first
Creation
,
either
exquisite
,
precious
or
choice
,
delicate
,
strong
,
high
,
or
fair
,
or
noble
,
or
fortunate
,
or
abstruse
in
wisdom
,
or
long
in
continuance
,
of
permanency
and
life
:
That
is
in
the
second
Creation
,
much
more
exquisite
beyond
exquisitness
,
far
more
precious
beyond
preciousness
,
far
more
choice
beyond
choiceness
,
far
more
delicate
beyond
dalicateness
,
far
more
strong
beyond
strength
,
far
more
fair
beyond
fairness
,
far
more
noble
beyond
nobility
,
far
more
fortunate
beyond
fortune
,
far
more
wise
beyond
wisdom
,
far
more
permanent
beyond
permanency
.
But
of
this
we
must
hear
Baruch
,
Chap.
3.
of
his
Book
,
Where
are
,
sayes
he
,
the
Princes
of
the
Nations
that
have
Dominion
over
the
Beasts
of
the
Earth
,
who
treasure
up
silver
and
gold
,
wherein
men
trust
?
they
are
rooted
out
;
the
sons
of
Agar
have
sought
for
wisdom
,
which
is
of
the
Earth
,
idle
speakers
and
seekers
out
of
understanding
.
They
were
those
which
from
the
beginning
were
called
Giants
,
men
of
great
stature
,
great
warriours
.
Those
the
Lord
hath
not
chosen
.
He
sayes
,
The
Election
of
God
was
not
towards
Kings
and
Princes
of
Nations
,
not
towards
learned
Men
,
and
excellent
in
humane
wisdom
,
not
towards
the
Rich
and
Noble
,
not
towards
the
strong
and
the
Renowned
,
those
famous
Thunderbolts
of
War
,
because
they
fulfilled
that
Law
of
Nature
and
their
first
Creation
,
by
which
all
men
are
born
and
created
to
die
,
and
attained
not
to
that
Eternal
Life
,
which
consisted
in
the
power
of
Divine
Election
,
and
the
vertue
of
the
second
Creation
.
God
is
said
to
chuse
and
to
take
to
himself
those
whom
he
intends
to
frame
a-new
,
and
to
new
create
them
;
to
whom
he
made
manifest
and
discovered
himself
,
whom
he
has
gifted
with
his
sanctity
,
whom
he
has
made
partakers
of
his
immortality
and
Life
Eternal
,
and
whom
from
Men
he
advanced
to
be
Gods
.
Moreover
,
God
is
said
to
reject
those
,
and
to
cast
them
out
,
whom
he
is
pleased
to
create
,
but
not
to
regenerate
,
into
whose
hearts
he
has
not
shined
,
whom
he
suffers
to
live
defiled
with
the
pollution
and
wickedness
of
their
flesh
,
whom
being
subject
to
the
power
of
Death
,
he
has
not
redeemd
from
Death
,
and
whom
he
suffers
not
to
savour
any
thing
above
man
.
Not
to
elect
,
signifies
,
to
reject
and
cast
out
,
which
is
common
in
sacred
Authors
.
Samuel
comming
into
the
house
of
Jesse
,
that
he
might
anoint
one
of
them
,
whom
he
knew
not
,
King
over
Israel
,
as
soon
as
he
saw
Eliab
,
Jesse's
first-born
,
in
whose
countenance
was
a
royal
majestie
,
straight
he
believ'd
that
he
had
been
chosen
by
God
;
But
God
admonishes
Samuel
,
Look
not
upon
the
countenance
of
Eliab
,
for
I
have
rejected
him
.
Sam.
1.
Chap.
16.
I
have
rejected
him
,
is
in
that
place
directly
,
I
have
not
chosen
him
.
This
will
more
clearly
appear
by
the
Gospel
of
St.
Matthew
,
Chap.
24.
concerning
the
judgement
of
the
Elected
and
Reprobate
,
which
shall
be
in
the
day
of
the
Lord
,
Then
,
sayes
the
Evangelist
,
one
shall
be
taken
,
another
left
;
shall
be
left
,
in
that
place
is
cleerly
the
same
which
is
cast
off
and
rejected
.
Thus
prayed
Solomon
,
1
Kings
8.
Let
our
God
be
with
us
,
not
leaving
us
,
nor
casting
us
off
,
but
enclining
our
hearts
towards
him
:
where
observe
first
,
to
leave
and
reject
,
with
the
most
wise
Prince
,
are
the
same
.
Mark
secondly
,
That
God
enclines
the
heart
of
man
:
which
again
when
he
does
not
encline
,
he
is
said
to
harden
,
as
also
to
hate
when
he
does
not
love
.
As
that
is
to
be
understood
,
I
have
loved
Jacob
,
and
hated
Esau
.
Lastly
,
that
is
a
remarkable
place
in
the
Prophet
Jeremy
,
where
he
brings
in
God
threatning
destruction
to
the
Jews
,
I
will
,
sayes
the
Lord
,
turn
my
back
,
and
not
my
face
to
them
in
the
day
of
their
destruction
:
There
,
to
turn
his
back
to
the
Jews
,
is
to
fight
against
them
;
to
leave
,
forsake
,
and
fly
from
the
Jews
,
is
to
overthrow
,
cast
them
down
,
and
destroy
them
.
Men
therefore
rejected
and
reprobate
,
are
properly
such
who
are
left
by
God
,
which
is
the
same
with
not
elected
,
or
not
receiv'd
.
Which
way
of
expression
is
familiar
to
Lawyers
,
with
whom
,
to
accrue
,
is
not
to
decrease
,
and
propertie
of
increase
is
propertie
of
not
decreasing
:
So
it
is
amongst
Divines
,
but
contrariwise
;
whatsoever
glory
and
felicity
is
obtained
by
the
Elect
,
by
their
regeneration
,
besides
the
privilege
of
their
creation
,
is
said
to
be
impair'd
in
other
men
,
to
whom
it
is
granted
to
be
men
only
,
but
nothing
granted
to
them
extraordinary
,
or
more
than
men
.
St.
Paul
has
given
us
a
very
good
reason
of
this
Election
,
in
that
exquisite
place
of
the
Romans
,
in
which
he
has
put
all
things
created
in
the
hands
of
God
,
as
clay
is
in
the
hands
of
the
Potter
,
when
he
makes
of
one
lump
one
vessel
to
honour
,
another
to
dishonour
.
And
if
we
will
lay
our
account
well
,
we
shall
never
speak
so
highly
of
the
goodness
and
mercy
of
God
,
but
his
bounty
and
goodness
will
still
exceed
it
towards
all
his
creatures
;
whether
he
has
only
imparted
to
them
the
honour
of
creation
,
or
super-added
the
glory
of
regeneration
.
Yea
,
there
is
nothing
so
abject
in
nature
,
which
is
not
created
to
the
honour
,
and
to
the
great
honour
of
God
.
And
as
a
Potter
deals
not
unworthily
with
that
clay
which
he
frames
not
to
the
gracing
and
adorning
of
Cupboards
,
unless
by
way
of
comparison
,
when
a
vessel
passes
from
the
Wheel
to
an
use
not
disgracefull
,
but
perchance
less
noble
:
So
God
intended
no
injury
or
disgrace
to
those
things
which
he
created
,
though
he
made
them
less
honourable
,
unless
that
be
thought
a
disgrace
,
which
is
rather
a
privation
of
honour
:
As
for
example
,
to
things
without
life
it
is
an
honour
to
have
been
created
by
God
.
It
is
an
honour
to
a
vegetable
to
be
animate
,
but
to
it
likewise
a
disgrace
not
to
be
animated
with
the
honour
of
a
sensitive
:
but
it
is
likewise
an
undervaluing
to
the
sensitive
,
not
to
ri●e
to
the
degree
of
a
rational
.
It
is
an
honour
to
a
rational
man
that
by
his
reason
he
excels
other
creatures
,
but
to
him
likewise
it
is
a
disgrace
not
to
be
chosen
to
that
second
honour
of
creation
,
by
which
the
intellect
exceeds
reason
,
and
one
man
exceeds
another
,
by
a
most
high
degree
of
glory
.
But
thou
,
O
man
,
what
art
thou
,
who
complainest
of
God
,
and
expostulatest
with
him
,
who
has
been
pleas'd
to
allow
thee
the
honour
of
creation
,
although
he
have
not
likewise
chosen
thee
to
the
glory
of
regeneration
?
Shall
the
work
say
to
him
that
made
it
,
Why
hast
thou
made
me
thus
?
CHAP.
X.
Divine
election
is
consider'd
two
manner
of
ways
,
in
God
,
and
in
mystery
.
One
is
from
eternitie
;
The
other
only
distributed
according
to
mystical
occasions
.
The
one
admits
of
all
men
indifferently
;
The
other
first
chose
the
Jews
,
and
in
them
all
the
Nations
of
the
world
.
THat
divine
Election
which
is
done
by
regeneration
,
and
which
is
properly
a
passing
of
men
from
men
into
gods
,
is
considered
two
manner
of
wayes
,
either
in
God
,
or
in
the
mysterie
.
Election
in
God
is
from
eternity
,
according
to
the
Apostle
,
in
the
Chap.
1.
of
the
Epistle
to
the
Ephesians
,
in
which
he
sayes
,
The
Elect
were
before
the
creation
of
the
world
.
Where
there
is
no
regard
to
Nation
or
person
,
according
to
St
Paul
,
Coloss.
3.
That
with
God
there
is
neither
Jew
nor
Gentile
,
circumcision
nor
uncircumcision
,
Barbarian
nor
Scythian
,
bond
nor
free
:
To
which
likewise
adde
that
to
the
Romans
,
With
God
there
is
no
respect
of
persons
.
Election
in
mysterie
is
perfected
in
mystical
dispensation
of
time
,
with
a
mystical
regard
to
the
Nation
,
or
with
a
mystical
acception
of
the
persons
by
which
God
did
first
impart
his
mystical
Election
,
to
men
peculiarly
Elected
:
from
whom
it
pleas'd
him
to
derive
the
same
Election
,
and
communicate
it
,
as
from
it's
fountain
,
upon
all
men
of
all
Nations
,
by
a
mystery
and
decree
to
us
unknown
;
which
God
has
kept
secret
,
and
laid
up
in
his
treasury
,
as
Moses
sayes
in
his
Song
.
For
which
let
us
not
go
to
find
out
his
wayes
,
which
are
unsearchable
,
and
speak
nothing
of
him
which
rellishes
not
of
the
holy
Scripture
,
as
far
as
it
is
granted
to
men
to
be
wise
in
them
.
But
that
for
certain
,
and
undoubtedly
is
set
down
in
the
Scriptures
,
that
God
preferr'd
the
Nation
of
the
Jews
in
his
Election
,
before
the
men
of
all
other
Nations
.
I
say
,
in
that
Election
which
consisted
in
the
true
knowledge
of
God
,
divine
sanctity
,
regeneration
,
and
resurrection
to
life
eternal
.
Of
the
testimonies
of
which
thing
,
the
Books
of
both
Testaments
are
full
,
the
chiefest
places
of
which
in
the
progress
of
this
Systeme
,
in
their
own
places
,
and
ever
one
in
their
own
order
,
I
shall
not
slightly
passe
over
.
It
appears
likewise
by
the
Scriptures
,
that
mystical
rivers
of
mystical
Election
flow'd
from
the
Jews
and
Jewish
Nation
,
upon
all
Nations
,
and
men
of
all
Nations
;
which
I
shall
make
appear
by
most
cleer
arguments
,
when
I
shall
come
to
handle
the
Election
of
the
Gentiles
.
That
Election
which
is
in
God
from
eternity
,
comes
by
Christ
:
as
Christ
is
a
Spirit
purely
proceeding
from
God
:
a
Spirit
proceeding
stable
,
incorruptible
,
eternal
;
by
whom
indifferently
the
Jews
and
Gentiles
were
elected
,
regenerated
,
and
rise
again
.
The
Election
in
mystery
,
which
is
reveal'd
in
mystical
distribution
of
time
,
is
accomplish'd
by
the
same
Christ
,
because
that
Spirit
was
made
man
and
flesh
;
Because
,
I
say
,
that
man
of
Judea
,
was
born
of
the
choice
seed
of
the
Jews
,
from
whom
mystical
Election
did
proceed
;
as
also
,
because
he
was
rejected
by
the
Jews
,
condemned
,
and
crucified
:
he
on
the
other
side
rejected
the
Jews
,
and
took
in
the
Nations
which
had
not
been
elected
;
and
because
he
shall
fully
take
in
both
Jew
and
Gentile
,
when
he
shall
return
in
the
Spirit
;
and
because
when
his
time
is
come
,
he
shall
raise
both
Jews
and
Gentiles
,
being
regenerate
,
with
his
perfect
holiness
,
and
crown
them
with
eternal
life
.
God
chose
the
Jews
and
the
Gentiles
in
his
eternal
Election
,
without
making
any
difference
betwixt
Jew
and
Gentile
.
God
preferr'd
the
Jews
before
the
Gentiles
in
that
Election
,
which
is
imparted
in
the
mystical
occasions
of
time
:
Yea
,
God
again
chose
the
Gentiles
by
a
mystical
Election
,
whom
he
had
chosen
in
the
Jews
before
;
inasmuch
as
he
adopted
straugers
into
the
Family
of
the
Jews
;
or
inasmuch
as
he
grafted
a
wild
Olive
in
the
Olive-stock
of
the
Jews
,
which
is
St.
Pauls
comparison
,
Rom.
11.
God
chose
those
Jews
and
Gentiles
by
an
eternal
Election
,
into
whom
,
without
any
distinction
of
Nation
,
he
from
eternity
infus'd
that
Spirit
which
is
of
God
,
a
Spitit
proceeding
,
stable
,
incorruptible
,
eternal
;
by
the
vertue
of
which
they
might
be
regenerate
,
and
adorn'd
with
the
glory
of
immortasity
.
The
Spirit
of
Christ
is
infus'd
into
the
souls
of
the
Elect
,
as
the
vegetative
faculty
grows
up
with
Trees
and
Plants
:
and
as
the
rational
faculty
,
being
joyned
to
vegetative
and
sensitive
is
added
to
the
faculties
of
men
.
That
soul
,
again
,
is
more
spiritly
,
which
consists
of
most
faculties
.
As
for
example
,
The
soul
of
a
brute
is
more
sprightly
than
the
soul
of
a
Plant
;
because
a
Brute
surpasses
a
Plant
in
its
sensitive
faculty
.
The
soul
of
a
Man
is
more
sprightly
than
the
soul
of
a
Brute
,
because
he
surpasses
it
by
his
reasonable
faculty
.
Therfore
the
souls
of
the
Elect
are
most
spiritly
,
above
the
souls
of
all
other
men
;
because
the
Elect
surpasse
all
other
men
,
by
the
Spirit
of
Christ
,
by
the
Spirit
of
Regeneration
,
and
that
Spirit
which
proceeds
from
God
:
Which
for
that
cause
the
Kingly
Prophet
called
the
principal
Spirit
,
Psalm
51.
By
vertue
of
which
,
the
Elect
are
called
Spiritual
;
yea
,
spiritual
in
their
bodies
,
by
a
resurrection
to
a
spiritual
and
eternal
life
.
The
manner
of
composition
of
matter
and
conposition
of
Spirit
is
utterly
different
;
For
that
matter
which
hath
most
materials
cast
upon
it
,
swells
to
be
bigger
,
but
that
Spirit
becomes
more
pure
and
clear
which
is
compos'd
of
most
Spirits
:
And
as
in
Arithmetick
to
multiply
a
minute
is
to
to
diminish
it
,
and
divide
it
into
subtiller
parts
:
so
that
Spirit
which
is
multiplyed
,
and
rarified
by
more
Spirits
,
becomes
more
subtil
.
The
Spirit
of
Christ
is
added
,
yea
multiplyed
and
substracted
in
the
Elect
,
as
it
was
multiplyed
in
Elisha
,
and
as
it
was
taken
from
Moses
,
and
added
to
the
sevent
●
men
of
the
Elders
of
Israel
,
Numb
.
11.
But
these
things
are
not
belonging
to
the
present
discourse
.
Truly
I
beleeve
that
Spirit
of
Christ
which
is
infus'd
into
the
Elect
,
to
have
been
that
Leven
laid
up
into
three
measures
of
meal
,
of
which
speaks
the
Gospel
according
to
St.
Matthew
,
Chap.
14.
I
say
that
Leven
,
because
it
increases
,
and
is
multiplyed
in
the
Elect
;
because
it
is
mix'd
with
those
three
faculties
of
the
soul
,
which
are
in
men
the
rational
,
sensitive
,
and
vegetative
.
The
Spirit
of
Christ
,
who
from
eternity
is
in
the
Elect
by
an
eternal
election
,
without
difference
of
Nations
,
is
in
them
the
strength
and
power
of
regeneration
,
resurrection
,
and
eternal
life
.
That
strength
is
show'd
forth
,
and
that
power
is
brought
unto
act
by
a
mystical
election
,
and
mystical
dispensations
of
time
;
by
which
the
Jews
were
first
elected
,
the
Nations
being
refus'd
and
rejected
:
which
Jews
by
turn
being
ejected
and
neglected
,
the
Gentiles
were
taken
into
the
place
of
the
Jews
,
and
by
which
afterwards
the
Jews
and
the
Gentiles
in
one
body
shall
be
joyn'd
together
in
one
Election
,
and
by
whch
at
last
the
regeneration
of
both
shall
be
perfected
,
that
at
the
end
of
time
God
may
grant
unto
them
both
resurrection
,
and
life
eternal
,
without
difference
of
Jew
or
Gentile
▪
which
shall
be
the
return
from
that
mystical
Election
,
to
eternal
Election
,
the
end
and
consummation
of
all
mysteries
.
The
end
then
of
this
Systeme
which
I
must
handle
and
bring
about
,
is
set
down
in
that
mystical
Election
which
was
first
fram'd
to
the
Jews
,
and
into
which
the
Gentiles
came
,
thrusting
out
the
Jews
,
that
both
Jews
and
Gentiles
,
at
last
,
might
come
into
one
full
salvation
.
I
say
,
all
this
dispute
shall
be
concerning
the
Jews
and
the
Gentiles
.
Of
the
Jews
,
who
,
without
controversie
,
sprung
from
Adam
:
and
of
the
Gentiles
,
which
,
according
to
my
supposition
,
I
hold
to
be
created
before
Adam
.
Of
the
Adamite
Jews
,
and
of
the
Gentiles
before
Adam
.
The
second
Book
of
this
SYSTEME
OF
DIVINITY
.
CHAP.
I.
Of
the
election
of
the
Jews
.
The
election
of
the
Jews
began
from
Adam
the
first
father
of
the
Jews
.
The
Jews
the
first-born
,
because
first
elected
.
They
were
not
elected
of
their
own
deserving
,
but
of
the
meer
bounty
of
God
,
who
willed
and
chused
them
.
Made
of
the
same
common
earth
of
which
other
men
were
created
.
God
joyn'd
in
marriage
to
the
church
of
the
Israelites
.
Father
of
the
Jews
.
The
Jews
esteem
God
,
because
the
sons
of
God
.
God
the
Mother
of
the
Jews
.
Friend
of
the
Jews
.
The
Jews
the
friends
of
God
.
WE
shall
understand
,
that
the
Gentiles
are
not
sprung
from
the
Linage
and
Kindred
of
the
Jews
,
by
that
which
shall
be
spoken
of
the
Election
of
the
Jews
and
Gentiles
,
of
both
a
part
.
We
shall
begin
from
the
Election
of
the
Jews
.
The
Election
of
the
Jews
is
extolled
in
the
10
Ch.
of
Deut.
above
all
things
where
Moses
spoke
to
the
people
of
the
Jews
,
Behold
the
heavens
belong
to
the
Lord
,
and
the
heaven
of
heavens
,
the
earth
and
all
therein
,
yet
the
Lord
was
joyned
to
your
fathers
,
and
chused
their
seed
after
them
.
Deuteronomy
agrees
in
this
with
the
Epistle
of
the
Hebrews
,
where
you
may
read
this
,
That
Christ
no
where
chose
the
Angels
,
but
the
seed
of
Abraham
.
For
I
placed
the
Foundation
of
the
mystical
Election
on
Christ
,
inasmuch
as
he
was
made
a
Jew
,
and
of
the
seed
of
Abraham
.
But
Adam
is
but
a
Type
of
Christ
chief
of
the
seed
of
Abraham
,
and
of
the
Jews
,
I
say
,
a
type
going
before
his
prototype
in
order
and
time
.
By
which
,
the
mystery
of
Adam
●s
finning
is
a
presupposition
of
that
mystery
in
which
Christ
died
for
the
sin
of
Adam
,
and
in
which
the
mystery
of
election
is
perfected
.
Therefore
we
must
review
the
Original
of
that
mystical
Election
according
to
the
order
and
dispensation
of
time
from
Adam
the
first
Father
of
the
Jews
.
And
by
the
same
argument
,
that
salvation
is
from
the
Jews
,
salvation
will
appear
to
come
from
Adam
the
first
Father
of
the
Jews
.
I
say
,
from
the
very
same
Adam
from
whom
likewise
came
condemnation
.
Which
salvation
being
propounded
to
all
men
in
Adam
,
men
never
had
received
it
,
if
Adam
had
not
lost
it
.
Certainly
,
Regeneration
which
is
the
second
Creation
,
the
Salvation
of
men
:
and
their
Election
took
its
Original
from
the
Law
which
was
given
to
Adam
;
and
from
that
death
which
from
the
transgression
of
that
Law
did
arise
.
I
say
,
from
the
death
of
Christ
,
which
is
an
abolition
of
the
first
Creation
,
and
which
from
Adam
himself
entred
into
force
.
But
of
this
more
exactly
another
time
.
But
by
the
same
mystery
,
that
the
Original
of
Election
flowed
from
Adam
upon
all
Men
,
it
was
propagated
by
the
same
Adam
,
as
from
his
Off-spring
,
upon
his
Sons
and
Grand-children
,
all
the
branches
of
the
Jews
.
For
,
for
that
cause
did
God
chuse
the
seed
of
the
Jews
,
because
he
was
before
joyned
to
their
Fathers
,
in
the
forementioned
10
Chap.
of
Deuteronomy
;
or
,
which
is
the
same
,
because
God
chose
the
Father
of
the
Jews
.
For
that
Glew
,
by
which
God
clave
unto
the
Fathers
of
the
Jews
,
was
their
Election
:
for
it
is
written
in
Exodus
,
The
God
of
Abraham
,
the
God
of
Isaac
,
the
God
of
Jacob.
This
is
my
Name
for
ever
,
and
this
my
memorial
from
generation
to
generation
.
Yet
take
notice
of
what
Laban
sayes
to
Jacob
,
Genesis
31.
The
God
of
Abraham
,
the
God
of
Nachar
,
judge
betwixt
us
,
and
the
God
of
their
Fathers
.
Where
observe
,
that
God
was
not
onely
the
God
of
Abraham
,
but
the
God
of
Nachar
,
Abraham's
Brother
,
and
the
God
of
Thare
,
Abraham
and
Nachar's
Father
.
Therefore
the
Election
of
the
Jews
must
be
brought
back
to
Adam
,
the
first
Father
and
the
first
head
of
the
Jews
.
And
although
the
Jews
are
properly
said
to
be
the
posterity
of
Judah
,
Jacob's
fourth
Son
,
yet
taking
the
denomination
largely
,
we
shall
call
those
Jews
likewise
who
were
begotten
even
from
Adam
unto
Judah
.
Therefore
God
elected
the
Jews
,
the
Posterity
of
Adam
and
Abraham
,
because
he
was
joynd
to
their
Fathers
Adam
and
Abraham
;
that
is
,
because
he
formed
the
Jews
in
Adam
,
and
blessed
them
in
Abraham
.
The
promises
of
this
mystical
Election
are
found
from
Adam
unto
Moses
,
both
before
and
after
the
Flood
,
repeated
often
and
many
wayes
to
the
Fathers
of
the
Jews
;
but
confirmed
more
peculiarly
to
the
Jews
,
in
Moses
by
a
Covenant
,
as
Deut.
7.
Where
Moses
speaking
to
the
people
of
the
Jews
sayes
,
The
Lord
thy
God
hath
chosen
thee
to
be
a
peculiar
people
to
himself
,
of
all
the
Nations
that
are
upon
Earth
.
God
himself
called
that
Nation
his
First-born
,
Exod.
4.
Israel
,
my
first-born
,
as
also
,
the
first
fruits
of
the
Harvest
of
the
Lord
,
Jeremiah
Chap.
2.
Both
upon
the
same
account
,
by
which
all
the
first-born
and
first
fruits
belong
to
God
by
property
of
Election
,
as
also
because
the
Jews
first
of
all
received
the
mystery
&
grace
of
election
.
In
which
sense
,
I
say
,
is
to
be
understood
,
Ch.
49.
The
Lord
from
the
wombe
hath
called
me
:
as
also
,
the
Kingly
Prophet
,
Psalm
22.
Thou
art
he
that
took
me
from
the
wombe
,
thou
art
my
hope
from
my
mothers
brests
.
Vpon
thee
was
I
cast
from
my
mothers
wombe
.
From
the
wombe
of
my
mother
thou
art
my
God
.
God
called
and
chose
Israel
from
the
wombe
of
mystical
Election
;
that
is
to
say
,
the
Jews
were
his
first-born
natural
Children
by
mystical
Election
;
nor
did
he
think
that
they
were
to
be
esteemed
as
the
Gentiles
,
who
were
not
called
from
the
wombe
,
nor
chosen
,
nor
esteemed
,
as
his
natural
Children
,
but
adopted
into
this
mystical
Election
,
by
a
second
Election
,
and
only
esteemed
the
Sons
of
adoption
.
Hence
it
is
that
the
Apostle
,
Romans
2.
ascribes
first
,
Salvation
,
honour
,
and
glory
(
which
is
Election
)
to
the
Jews
first
,
then
to
the
Greeks
,
who
are
the
Gentiles
;
for
the
Greek
in
that
place
is
the
finer
Gentile
.
That
the
Jews
had
the
first
Election
,
not
of
their
own
desert
,
but
of
the
meer
grace
and
mercy
of
God
,
from
hence
is
apparent
;
because
that
mystical
Election
proceeded
from
that
eternal
Election
,
by
which
the
Jews
were
chosen
from
eternity
;
that
is
,
by
which
they
were
chosen
before
they
were
born
,
when
they
had
done
neither
good
nor
harm
.
Not
for
their
works
,
as
Paul
says
,
but
of
the
meer
bounty
of
God
,
who
call'd
and
chose
them
.
This
eternal
Election
Isaiah
meant
,
Chapt.
63.
Thou
(
sayes
he
)
Lord
art
our
Father
,
Abraham
knew
us
not
,
and
Israel
had
no
knowledge
of
us
.
The
Prophet
means
,
That
God
was
the
Father
of
the
Jews
,
when
their
Fathers
were
not
born
,
at
which
time
Abraham
knew
not
the
Jews
,
and
Israel
had
no
knowledge
of
them
,
The
Lord
did
chuse
thee
,
because
he
lov'd
thee
;
Abraham
and
Israel
are
here
indifferently
taken
,
Deut.
7.
Not
for
their
righteousness
,
he
chose
them
.
To
which
adde
that
place
of
9
Deut.
He
sav'd
me
,
because
he
lov'd
me
.
Psal.
18.
He
hath
made
us
,
and
not
we
our selves
,
sung
David
,
King
of
the
Jews
,
Psalm
100.
If
you
look
upon
the
matter
whereof
the
Jews
were
created
,
you
will
find
nothing
that
shall
make
them
appear
worthy
of
the
Election
;
For
they
were
made
up
of
the
same
flesh
and
bloud
as
the
Gentiles
,
and
were
temper'd
with
the
same
clay
of
which
other
men
were
fram'd
;
As
is
the
clay
in
the
hand
of
the
Potter
:
so
art
thou
,
O
house
of
Israel
,
in
the
hand
of
the
Lord
.
The
Prophet
alluded
to
that
very
clay
of
which
Adam
the
first
Father
of
the
Jews
was
made
.
That
same
common
and
impure
clay
,
which
is
observable
.
This
we
are
taught
,
Gen.
3.
In
which
God
is
said
to
have
cast
Adam
out
of
the
Paradise
of
pleasure
,
which
was
most
choice
Land
,
that
he
might
till
the
ground
of
which
he
was
made
.
Ground
not
choice
,
but
common
,
unclean
,
of
which
Adam
and
all
other
men
were
made
;
for
common
,
and
not
elect
,
and
unclean
,
are
the
same
,
Act.
10.
and
many
other
places
of
both
Testaments
.
And
for
the
same
cause
for
which
Adam
was
made
of
common
and
impure
clay
,
God
is
said
to
have
found
Israel
,
in
a
place
of
horror
,
and
wast
wilderness
,
Deuteronom.
32.
Ezekiel
likewise
bears
witnesse
that
the
Jews
were
born
unclean
,
as
other
men
were
born
unclean
,
Chapter
16.
Where
God
speaks
to
the
People
of
Israel
his
Spouse
,
and
the
Jews
,
in
these
words
,
Thy
root
and
thy
linage
was
from
the
land
of
Canaan
,
thy
Father
was
an
Amorrhite
,
and
thy
Mother
a
Hittite
;
And
when
thou
wast
born
,
thy
navel
was
not
cut
,
and
thou
wast
not
wash'd
with
water
to
salvation
,
nor
salted
with
salt
,
nor
wrapp'd
up
in
clouts
.
No
eye
spar'd
thee
,
to
do
any
of
these
things
for
thee
:
but
thou
wast
thrown
out
upon
the
face
of
the
earth
,
in
the
affliction
of
thy
soul
,
in
that
day
wherein
thou
wast
born
.
Passing
by
thee
,
I
saw
thee
trampled
in
thy
bloud
.
And
a
little
after
.
I
spread
my
garment
upon
thee
,
and
cover'd
thy
shame
;
And
I
swore
to
thee
,
and
enter'd
into
a
Covenant
with
thee
,
saith
the
Lord
,
and
thou
wert
made
mine
,
and
I
wash'd
thee
with
water
,
and
clens'd
thee
from
thy
bloud
,
and
anointed
thee
with
oyl
.
By
which
famous
Text
it
appears
,
that
the
Jews
sprung
from
the
same
root
,
and
were
made
of
the
same
common
earth
as
all
the
Gentiles
were
made
of
.
For
the
Amorrhites
and
the
Hittites
here
are
taken
for
any
manner
of
Gentiles
;
as
likewise
the
Land
of
Canaan
for
a
Land
not
yet
chosen
,
an
earth
common
and
unclean
:
I
say
God
meant
,
that
the
Jews
being
born
of
a
Father
and
Mother
,
sprung
from
an
unelected
earth
,
were
likewise
themselves
born
unelected
:
that
they
were
born
unclean
,
and
defil'd
with
the
bloud
of
their
first
creation
,
naked
and
cast
out
:
but
by
the
bounty
of
God
,
passing
by
them
,
and
pitying
them
,
they
were
wash'd
,
cloath'd
,
and
receiv'd
into
the
Covenant
of
mystical
Election
.
By
no
better
signification
could
the
love
of
God
to
the
Jews
have
been
expressed
,
or
rather
that
holy
love
by
which
God
in
his
mystical
election
was
joyn'd
to
the
Jews
,
than
by
that
mystical
Marriage
,
in
which
God
is
said
to
have
spred
his
garment
over
his
Spouse
,
the
people
of
Israel
.
Nor
is
there
any
other
more
holy
,
or
near
knot
,
than
that
,
by
which
two
Lovers
in
the
cement
of
Matrimony
make
such
a
mixture
of
their
souls
,
that
two
become
one
.
Hence
these
sweet
Dialogues
of
Lovers
,
as
it
were
equally
match'd
,
with
which
Solomon
has
besprinkled
his
book
of
Loves
,
where
God
the
Bridegroom
,
lover-like
,
speaks
to
his
Bride
,
the
people
of
Israel
.
And
where
Israel
his
Spouse
,
likewise
enflam'd
with
love
,
speaks
to
God
her
Husband
with
reverence
and
love
.
Hence
those
mystical
ornaments
and
gifts
,
with
which
God
decks
his
Israelitish
Bride
,
that
he
might
advance
her
from
the
clay
of
her
creation
,
to
the
splendour
of
divine
glory
,
Ezechiel
,
Chap.
16
,
I
cloth'd
thee
,
saith
the
Lord
,
with
partie-coloured
garments
,
and
shod
thee
with
shoes
of
violet
colour
,
and
girded
thee
with
silk
,
and
put
a
fine
garment
upon
thee
,
and
deck'd
thee
with
an
ornament
:
and
put
bracelets
upon
thine
arms
,
and
a
chain
about
thy
neck
.
And
put
a
jewel
upon
thy
face
,
and
rings
into
thine
ears
,
and
a
crown
of
comliness
upon
thy
head
,
and
thou
wast
adorn'd
with
gold
and
silver
,
and
thou
wast
cloth'd
with
silk
,
and
embroydery
,
of
divers
colours
.
Thou
didst
eat
wheat
and
honey
,
and
thou
becamest
excellently
fair
,
and
rose
up
into
a
kingdom
.
Again
,
God
testified
his
paternal
love
to
the
Jews
,
when
he
chose
them
to
be
his
Sons
,
and
did
become
their
Father
,
nay
,
he
grac'd
his
Election
of
them
,
when
he
call'd
them
his
honourable
Sons
.
Ephraim
is
my
honourable
son
,
Jerem.
31.
Whom
he
likewise
nam'd
Gods
,
according
to
his
own
name
.
O
Israel
,
I
have
call'd
thee
by
my
name
,
Isai
.
43.
According
to
that
solemn
custom
by
which
children
are
called
after
the
name
of
their
Father
.
Of
which
see
the
82
Psalm
,
I
have
said
ye
are
Gods
,
and
all
of
you
sons
of
the
most
High
.
Which
Christ
himself
interprets
concerning
the
Jews
,
in
the
tenth
Chapter
of
the
Gospel
according
to
St.
John
.
The
Jews
were
there
stoning
Christ
,
because
he
call'd
himself
a
God
;
Christ
reproving
the
Jews
in
that
place
,
argues
with
them
in
these
words
,
Is
it
not
written
in
your
Law
,
I
said
you
are
Gods
;
If
God
said
that
they
were
Gods
to
whom
the
word
of
God
came
,
the
Scripture
cannot
be
false
.
He
whom
the
Father
hath
sanctified
,
and
sent
into
the
world
,
you
say
that
he
blasphemes
,
because
I
say
I
am
the
son
of
God
.
Which
you
may
more
more
easily
and
roundly
polish
thus
,
If
the
Scripture
,
O
Jews
call'd
you
Gods
,
to
whom
the
word
of
the
Lord
came
,
Why
should
not
I
be
call'd
the
Son
of
God
,
who
am
the
Word
of
God
?
To
this
,
that
which
is
written
in
the
beginning
of
the
same
Psalm
,
God
stood
in
the
Congregation
of
Gods
,
and
standing
in
the
midst
of
the
Gods
he
gives
Judgement
,
which
are
to
be
understood
of
the
Jews
:
For
that
assembly
,
in
the
midst
of
which
God
is
said
here
to
stand
,
was
the
Temple
of
God
,
That
place
of
the
Throne
of
God
,
and
the
place
of
his
fooostool
,
where
he
dwelt
in
the
midst
of
the
sons
of
Israel
,
Ezechiel
43.
In
which
Temple
the
Assembly
and
Church
of
the
Jews
was
kept
.
The
Jews
then
were
Gods
,
and
the
Assembly
of
Gods
was
the
Synagogue
of
the
Jews
,
Moreover
,
God
threatned
in
this
Psalm
,
those
Gods
and
those
Jews
,
that
they
should
die
like
men
;
that
is
to
say
,
like
the
Gentiles
,
But
you
shall
die
like
men
;
that
is
,
like
the
Gentiles
,
as
afterwards
shall
appear
.
David
tells
us
the
reason
in
the
beginning
of
this
Psalm
,
why
the
Jews
must
needs
dye
as
well
as
the
Gentiles
,
because
the
Jews
,
says
he
,
would
judge
unrighteousness
,
and
accept
the
face
of
a
sinner
;
that
is
to
say
,
because
the
Jews
,
forgetting
the
Law
of
God
,
would
imitate
the
iniquity
of
the
Gentiles
,
because
they
would
turn
themselves
to
the
faces
of
the
Gentiles
,
and
transform
themselves
from
holy
Jews
,
to
be
sinfull
Gentiles
;
for
the
Gentiles
were
sinners
,
as
after
shall
appear
.
The
Jews
are
called
gods
here
,
inasmuch
as
they
are
the
Sons
of
God
;
and
because
Sons
are
said
not
only
to
bear
the
names
of
their
Parents
,
but
likewise
to
represent
their
persons
,
I
say
you
are
gods
,
and
all
of
you
the
sons
of
the
most
high
.
The
Jews
were
Gods
most
dear
and
best
beloved
Children
,
whom
God
is
said
to
carry
,
as
a
man
is
said
to
carry
his
child
,
Deut.
1.
As
also
,
to
instruct
them
,
as
a
man
instructs
his
son
,
Deut.
8.
To
have
carried
them
about
,
and
to
have
preserv'd
them
as
the
apple
of
his
eye
,
Deut.
32.
Which
in
Latin
is
translated
,
to
have
carried
them
about
in
his
eys
.
Nor
did
God
only
love
them
as
a
Father
loves
his
children
,
but
open'd
likewise
the
bowels
of
his
mercy
to
the
Jews
,
like
tender
Mothers
,
who
hugg
their
children
close
to
their
brests
.
Whom
he
is
likewise
said
to
have
carried
in
his
womb
;
And
if
the
Mother
would
be
unmindfull
of
her
Children
,
yet
God
would
not
be
unmindful
of
the
Jews
;
Isay
49.
What
shall
I
say
more
of
that
frienship
,
wherein
God
was
pleased
to
joyn
himself
to
the
Jews
?
God
was
joyn'd
to
the
Jews
,
and
lov'd
them
.
Deut.
10.
The
seed
of
Abraham
my
friend
,
Isay
4.
As
also
God
calls
Israel
his
darling
,
his
child
of
his
houshold
,
his
tender
child
,
Jeremy
3.
Which
that
I
may
more
nakedly
and
truly
expound
,
God
was
tyed
to
Israel
in
that
bond
of
friendship
,
by
which
the
soul
of
Jonathan
was
tied
to
the
soul
of
David
,
1
Sam.
ch.
18.
and
by
such
a
one
as
God
himself
lov'd
his
belov'd
Disciple
.
Therefore
was
Israel
call'd
,
the
chiefest
lover
of
the
Lord
,
Deuteronom.
32.
God
is
also
call'd
the
Shepherd
of
Israel
,
and
the
Jews
are
call'd
the
Sheep
of
his
Pasture
:
We
are
the
people
of
the
Lords
pasture
,
and
the
sheep
of
his
hands
,
Psalm
95.
Which
was
certainly
a
great
sign
of
their
Election
:
For
a
good
shepherd
knows
the
number
of
his
sheep
,
and
calls
them
by
their
names
:
So
God
knows
the
elect
,
and
reckons
their
number
:
so
God
led
the
Jews
with
his
rod
and
his
staff
,
and
put
them
in
a
place
of
pasture
,
&
brought
them
out
by
the
waters
of
comfort
,
Psalm
23.
Lastly
,
there
is
no
example
of
love
,
paternal
affection
,
motherly
dearnesse
,
friendship
and
care
;
by
which
he
chose
,
lov'd
,
fed
,
cared
for
,
and
kept
the
Jews
.
CHAP.
II.
God
King
of
the
Jews
.
Jews
the
people
of
God
.
God
the
Lord
of
the
Jews
.
Jews
the
servants
of
God
.
The
Jews
call'd
holy
.
Call'd
just
.
The
Jews
elected
for
an
eternal
people
.
Set
apart
from
all
the
peopl●
of
the
earth
,
for
the
lot
and
inheritance
of
the
Lord
.
THat
love
with
which
a
good
King
is
mov'd
towards
his
people
,
comprehends
the
affections
of
all
other
men
.
For
a
good
King
is
Father
,
Pastor
,
and
Friend
to
his
people
;
yea
,
head
of
his
people
,
as
the
man
is
the
head
of
the
woman
.
And
in
that
regard
Ierusalem
,
by
which
the
people
of
the
Jews
is
signified
,
and
which
is
call'd
the
City
of
the
great
King
,
is
Queen
and
Princesse
,
and
Bride
to
that
King
,
in
holy
Authors
:
Therefore
God
is
King
of
the
Jewish
people
,
and
the
people
of
the
Jews
are
the
people
of
their
own
King
.
And
not
only
King
,
but
God
is
the
God
of
the
Jews
,
in
so
far
as
as
the
Jews
were
Elected
,
and
themselves
anointed
to
be
Kings
,
and
insomuch
as
God
is
above
all
Kings
,
as
Kings
are
above
their
Subjects
.
But
God
became
the
God
of
the
Jews
,
not
only
by
Election
and
mind
,
but
also
by
Covenant
and
paction
often
confirm'd
and
iterated
:
of
which
in
another
place
we
shall
speak
more
at
large
;
as
in
Deut.
26.
Thou
hast
chosen
the
Lord
to
be
thy
God
,
and
the
Lord
hath
chosen
thee
to
day
to
be
to
him
a
pecul●ar
people
;
and
in
the
27
Chapter
,
Thou
art
made
this
day
the
people
of
the
Lord
thy
God
.
Therefore
God
,
as
he
is
above
Kings
,
and
as
he
is
a
God
not
only
good
,
but
exceeding
good
,
was
mov'd
towards
the
people
of
the
Jews
,
with
all
those
affections
of
love
,
compassion
,
and
care
above
all
the
affections
with
which
good
Kings
are
mov'd
towards
their
people
.
That
love
by
which
the
Lord
chose
the
Jews
to
be
his
people
,
was
with
command
and
●ower
,
inasmuch
as
he
was
made
both
their
God
and
King
;
Inasmuch
,
I
say
,
as
Kings
govern
their
own
people
,
and
God
go●erns
and
commands
the
Kings
themselves
;
by
which
right
and
title
God
is
called
King
of
Kings
,
and
Lord
of
Lords
.
But
the
Lordship
and
Government
of
God
over
the
Jews
,
was
with
majesty
and
power
;
for
their
security
and
salvation
,
not
of
tyranny
,
to
their
ruine
and
destruction
.
God
said
to
Abraham
,
Do
not
fear
.
Gen.
15.
I
am
thy
defender
,
and
thy
very
great
reward
.
As
also
Deut.
33.
Blessed
art
thou
Israel
,
who
is
like
to
thee
?
a
people
who
art
sav'd
by
the
Lord
,
who
is
the
shield
of
thy
help
,
and
the
sword
of
thy
glory
.
Therefore
Gods
chief
rule
and
government
was
over
the
Jews
,
for
which
reason
he
is
called
the
Lord
God
of
the
Jews
,
and
the
Jews
were
called
the
people
of
God
,
a
peculiar
people
,
and
the
Lords
own
Inheritance
.
A
people
,
in
respect
of
God
,
by
right
of
government
,
and
Kingly
power
.
A
propertie
,
in
respect
of
the
Lord
,
and
by
right
of
Lordship
.
By
which
signification
also
the
Jews
are
called
the
lot
and
inheritance
of
the
Lord
;
Israel
my
inheritance
,
Isay
19.
To
a
part
of
which
they
come
as
servants
,
and
for
which
cause
the
Jews
are
call'd
the
servants
of
God
.
The
seed
of
Israel
my
servant
.
Chro.
1.16
.
I
have
said
to
thee
Israel
thou
art
my
servant
,
Isa.
14.
And
Psalm
123.
Behold
,
as
the
eys
of
the
servants
are
in
the
hands
of
his
master
,
as
the
eys
of
the
handmaid
in
the
hands
of
their
mistresses
:
so
are
our
eys
towards
the
Lord
our
God
.
Where
observe
,
that
God
is
Lord
and
Mistresse
of
the
Jews
,
as
he
was
before
their
Father
and
Mother
.
It
is
so
ordinary
to
call
the
Jews
the
propertie
,
lot
,
and
inheritance
of
the
Lord
,
his
servants
,
his
vineyard
:
as
also
his
vessels
,
his
houshold-stuff
,
and
whatsoever
comes
under
the
compass
of
inheritance
and
Lordship
.
I
say
,
all
these
things
are
so
frequent
in
holy
Scripture
,
that
if
I
should
stay
longer
in
rehearsal
of
them
,
I
should
lose
time
.
God
was
bound
to
the
Jews
;
and
as
it
is
in
the
7.
Chapter
of
Deut.
God
was
joyn'd
to
them
,
he
chus'd
and
lov'd
them
,
that
in
requital
the
Jews
might
chuse
God
,
be
joyn'd
to
God
,
and
entirely
love
God
.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
strength
,
Deut.
6.
Yea
,
which
was
the
greatest
relation
,
symnathie
,
and
tie
of
friendship
betwixt
God
and
the
Jews
,
God
exalted
the
Jews
to
a
name
,
to
a
praise
,
and
to
a
glory
,
that
they
might
be
honoured
by
tho●e
,
who
were
renowned
,
commended
,
and
glorious
.
Praise
becomes
the
upright
,
Psal.
33.
As
a
girdle
cleaves
to
the
loyns
of
a
man
:
so
have
I
joyn'd
to
my self
all
the
house
of
Israel
,
that
it
might
be
to
me
a
people
,
a
renown
,
a
praise
,
and
a
glory
.
But
first
of
all
,
the
Lord
call'd
the
Jews
unto
holinesse
,
that
he
might
be
sanctified
by
those
that
were
holy
.
Be
ye
holy
,
as
I
am
holy
.
You
shall
be
holy
unto
me
,
because
I
the
Lord
am
holy
,
Levit.
20.
and
Exod.
19.
You
shall
be
to
me
a
Kingly
Priesthood
,
and
a
holy
Nation
.
As
you
also
may
read
every
where
the
Jews
anointed
and
elected
to
be
Kings
,
Priests
,
and
Prophets
;
which
are
most
exquisite
and
choice
names
of
holinesse
.
Because
the
Jews
were
elected
unto
holinesse
,
they
are
commonly
called
a
Holy
Nation
,
and
a
Holy
People
in
the
Bible
;
yea
,
and
simply
holy
.
In
which
St.
Paul
is
to
be
understood
,
Eph.
3.
where
,
speaking
of
himself
,
he
says
,
To
me
the
least
of
the
Saints
;
that
is
,
to
me
least
of
the
Jews
.
For
Paul
,
who
was
a
great
example
of
Christian
humility
,
was
not
such
a
one
,
as
in
regard
of
his
sanctity
would
boast
himself
a
Saint
.
So
must
you
likewise
understand
that
,
Acts
16.
That
the
nations
may
receive
their
lot
amongst
the
Saints
;
that
is
to
say
,
that
the
Nations
may
become
partakers
of
the
blessing
and
election
of
the
Jews
for
the
Saints
in
that
place
are
the
Jews
.
That
lot
,
and
those
Saints
,
the
Apostle
Peter
hath
expounded
in
his
2
Epist.
Chap.
1.
Peter
,
sayes
he
,
the
Apostle
,
to
those
who
have
their
lot
with
us
in
the
common
faith
which
is
in
Christ
.
But
Peter
wrote
to
the
Gentiles
,
who
had
the
same
faith
with
the
Jews
,
the
same
blessing
,
the
same
election
in
Christ
;
for
which
cause
,
St.
Peters
Epistles
are
call'd
General
Epistles
.
To
this
adde
what
Paul
wrote
to
the
Gentiles
the
Colossians
,
chap
:
1.
Giving
thanks
to
God
,
who
makes
us
worthy
of
a
part
of
the
lot
of
the
Saints
,
in
light
.
The
Apostle
makes
himself
a
gentile
of
gentiles
,
when
he
writes
,
who
made
us
worthy
.
In
the
light
,
was
meant
,
the
same
Christ
mentioned
by
St.
Peter
.
Further
,
these
things
are
clear'd
by
St.
John
,
who
was
himself
a
Jew
,
in
his
general
Epistle
,
or
in
his
Epistle
written
to
all
the
Gentiles
,
Chap.
1.
That
you
may
likewise
have
fellowship
of
blessednesse
with
us
.
With
us
;
that
is
,
with
the
Jews
.
Therefore
the
Jews
are
holy
,
and
the
Nation
unholy
,
or
the
Gentiles
.
Psalm
33.
Judge
me
,
O
Lord
,
and
judge
my
cause
against
the
unholy
Nation
;
That
is
Gentile
,
and
not
Israelitish
.
For
that
holinesse
from
which
the
Jews
were
called
holy
,
the
Lord
taught
his
people
,
as
also
for
that
he
gave
his
word
to
Iacob
,
and
his
judgements
to
Israel
.
And
in
that
regard
that
the
Jews
were
called
to
the
justice
of
God
,
they
were
called
a
just
generation
,
Psal.
14.
The
Lord
is
in
the
just
generation
,
that
is
,
the
Lord
is
in
the
nation
and
generation
of
the
Jews
.
The
Jews
were
likewise
called
simply
just
,
in
which
sense
take
those
words
of
the
Wife
of
Pontius
Pilate
advising
him
not
to
meddle
with
Christ
.
Have
nothing
to
do
with
that
just
man
,
as
likewise
that
of
Luke
;
And
the
Jews
observing
,
sent
deceiptfull
men
to
take
him
in
his
speech
,
by
pretending
to
be
just
,
who
should
feign
themselves
just
,
that
is
Jews
,
to
whom
,
as
the
Priests
and
Scribes
believed
,
Christ
would
easilier
discover
his
opinion
of
not
paying
tribute
to
Caesar
:
As
likewise
the
Histories
of
the
Jews
are
called
the
Books
of
the
just
,
Josue
10.
Is
it
not
written
in
the
books
of
the
just
,
that
is
to
say
,
in
the
books
wherein
the
acts
of
the
Jews
were
written
.
For
that
cause
also
was
God
so
intimate
with
the
Jews
,
that
he
entrusted
them
with
his
laws
and
decrees
,
that
they
were
admitted
to
the
secrets
of
God
,
that
they
were
called
a
wise
and
understanding
people
.
Deut.
4.
Nor
was
there
any
other
Nation
so
honourable
,
which
had
those
Ceremonies
,
just
Judgements
,
and
the
whole
Law
.
In
the
same
Chapter
:
What
is
all
flesh
that
it
should
hear
the
voice
of
the
living
God
,
which
speaks
out
of
the
fire
,
and
can
live
,
cries
out
Moses
,
Deut.
5.
where
observe
the
prerogative
of
the
chosen
Jews
,
and
of
the
second
creation
of
men
,
which
is
not
granted
unto
flesh
,
that
is
to
say
,
to
the
first
creation
;
for
flesh
&
the
first
creation
consumes
at
the
hearing
and
sight
of
God
,
here
the
same
Moses
,
in
the
same
Ch.
Behold
the
Lord
our
God
shews
unto
us
his
Majesty
and
his
greatness
,
ye
have
heard
his
voice
from
the
middle
of
the
fire
,
&
we
have
found
this
day
that
a
man
can
speak
with
God
and
live
.
The
holy
Prophet
could
not
be
satisfied
thinking
upon
the
beginnings
and
first
fruits
of
the
Jews
regeneration
,
what
should
be
their
full
election
,
by
force
of
which
they
received
the
fery
words
of
God
into
their
eyes
and
ears
,
and
by
which
they
shone
and
did
not
burn
with
that
holy
lightning
.
Enquire
of
the
days
of
old
which
were
before
thee
,
from
that
day
on
which
God
created
man
upon
the
earth
,
from
the
height
of
heaven
to
the
foundation
of
it
,
if
at
any
time
there
was
such
a
thing
done
,
or
was
ever
known
,
that
a
people
should
hear
the
voice
of
God
speaking
out
of
the
middle
of
the
fire
,
as
thou
hast
heard
,
and
l●v'd
.
Hence
it
is
that
they
were
the
chief
and
choice
in
Gods
esteem
,
that
the
Jews
were
called
a
Nation
drawing
near
unto
God
,
that
they
were
stiled
a
great
Nation
,
nor
that
there
was
any
other
Nation
so
great
,
which
had
Gods
drawing
near
to
it
.
Ch.
4.
For
this
cause
you
shall
read
,
That
God
carryed
them
upon
Eagles
wings
.
Exod.
9.
and
very
often
,
that
he
freed
them
,
and
took
them
with
a
strong
hand
,
and
stretched
out
arm
.
What
Nation
is
like
thy
people
Israel
,
for
whom
thou
hast
done
so
great
and
horrible
things
upon
earth
to
redeem
them
.
Sam.
2.
Chap.
7.
And
that
was
the
matter
that
God
appointed
the
Jews
to
be
the
head
,
and
not
the
rail
of
the
Nations
.
Nor
did
God
only
chuse
the
Jews
for
a
time
according
to
the
distiny
of
empires
and
people
,
but
God
did
chuse
his
people
for
ever
.
Thou
hast
confirmed
Israel
to
thy self
for
an
eternal
people
.
As
David
prophecies
,
Sam.
2.
Chap.
7.
And
many
things
to
that
sense
we
read
in
the
Prophets
,
which
I
must
handle
another
time
,
and
which
was
a
special
token
of
their
election
.
The
Lord
would
not
have
the
Jews
defil'd
by
?
mixture
of
Nations
,
but
set
them
apart
for
an
inheritance
out
of
all
the
Nations
of
the
earth
,
1
Kings
Chap.
8.
I
have
set
you
aside
from
all
people
,
that
you
might
be
mine
,
Lev.
20.
Hence
it
is
that
God
is
said
to
have
hedg'd
,
enclos'd
,
and
as
it
were
with
a
wall
of
fence
,
surrounded
Israel
his
possession
,
his
land
,
his
vine
.
Hence
it
is
,
that
the
Church
and
the
Israelitish
Spouse
is
called
a
fenced
garden
,
and
a
sealed
fountain
in
the
Canticles
,
least
being
plac'd
in
the
high-way
,
it
might
be
trodden
by
passengers
;
nor
the
South
wind
spoyl
her
flowers
,
nor
the
Boar
spoil
her
waters
.
Because
the
Nations
were
not
partakers
of
that
mystical
Election
,
by
which
God
had
elected
the
Jews
.
Neither
would
God
that
the
Jews
should
enter
into
fellowship
with
the
Nations
,
either
in
body
or
mind
,
either
in
Matrimony
or
Religion
,
either
in
civil
affairs
,
or
in
divine
.
Thou
shalt
not
enter
into
a
league
with
the
Nations
,
or
joyn
thy self
in
marriage
with
them
.
Deut.
7.
Thou
shalt
not
give
thy
daughter
to
his
son
,
nor
take
his
daughter
to
thy
son
:
that
the
Jews
might
not
be
mingled
with
other
Nations
,
who
taught
the
worshipping
of
Idols
.
CHAP.
III.
To
the
elected
Iews
,
an
elected
Land
was
given
.
A
holy
Land
,
because
the
Land
of
the
holy
.
And
the
land
of
Promise
,
because
it
was
promised
with
an
Oath
to
the
Fathers
of
the
Iews
.
A
description
of
the
Holy
Land
.
That
was
a
choice
Land
,
not
of
its
own
nature
,
but
according
to
the
pleasure
of
God
,
who
bless'd
and
chus'd
it
.
The
land
of
the
Iews
.
And
for
the
Iews
only
to
dwell
in
.
TO
the
elected
Jews
God
gave
elected
ground
,
which
was
likewise
called
holy
,
because
the
Land
of
the
Holy
.
That
there
is
elected
and
blessed
earth
;
as
likewise
rejected
and
cursed
earth
,
is
witnessed
in
the
Epistle
to
the
Hebrews
,
Chap.
6.
A
land
,
says
he
,
drinking
the
shower
that
comes
upon
it
,
and
bearing
seasonable
fruit
to
them
who
tills
it
,
receives
a
blessing
from
God
;
But
that
which
brings
forth
thorns
and
bryars
is
rejected
,
and
almost
curs'd
,
the
end
of
which
is
to
be
burnt
.
Which
the
Gospel
according
to
St.
Matthew
express'd
in
these
words
,
Chap.
13.
God
loves
not
that
earth
which
is
in
the
way
,
(
that
is
,
commune
,
trodden
,
and
unclean
)
nor
that
which
is
full
of
briars
:
but
he
loves
good
ground
,
in
which
the
son
of
man
may
sow
good
seed
.
Nor
am
I
ignorant
,
that
these
things
are
allegorically
spoken
of
the
hearts
of
the
Elect
;
but
we
must
likewise
know
,
that
Christ
here
meant
literally
the
Holy
Land
,
in
which
the
sanctified
Jews
(
who
are
meant
by
good
seed
)
shall
be
sown
by
Jesus
Christ
;
which
sowing
,
we
shall
have
occasion
to
set
forth
more
at
large
.
That
the
Land
of
Canaan
which
the
Jews
inhabited
,
was
that
choice
blessed
earth
,
and
belov'd
of
the
Lord
,
is
set
down
in
the
8.
of
Deuteronomy
,
where
Moses
call'd
it
,
A
Land
of
rivers
,
waters
,
and
fountains
:
in
the
fields
of
which
,
should
break
out
pools
of
water
.
A
Land
of
corn
,
barley
,
and
vines
,
in
which
grow
olives
and
pomgranats
.
A
Land
of
oyl
and
honey
,
where
the
Iews
should
eat
their
bread
without
want
,
and
should
enjoy
abundance
of
all
things
.
A
Land
,
which
Ezechiel
Chap.
20.
calls
,
An
excellent
Land
amongst
all
Lands
,
and
chief
of
all
Lands
.
Which
therefore
God
call'd
a
high
land
,
Deut.
Chapt.
32.
God
hath
plac'd
Israel
upon
a
high
land
,
to
eat
the
fruit
of
the
field
,
to
suck
honey
out
of
the
rock
,
and
oyl
out
of
the
most
hard
rock
,
butter
from
the
heard
,
and
milk
from
the
sheep
,
with
the
fat
of
the
Lambs
and
Rams
of
the
sons
of
Basan
,
with
the
marrow
of
wheat
,
and
that
he
might
drink
the
most
choice
bloud
of
the
grape
.
Canaan
was
call'd
a
high
land
,
not
for
the
lying
of
it
,
for
it
is
a
Valley
according
to
that
in
Numb
.
14.
The
Canaanite
and
Amalekite
dwell
in
the
valleys
;
which
he
had
said
in
the
former
and
thirteenth
Chapter
,
By
the
Sea
,
and
near
the
streams
of
Iordan
.
For
which
cause
Esdras
called
that
Land
a
Furrow
,
Book
4.
cha.
5.
Thou
hast
,
saies
he
,
of
all
the
world
chosen
one
furrow
,
that
is
,
Canaan
,
which
is
a
valley
,
Therefore
it
was
called
high
,
for
its
fruitfulnesse
,
and
the
excellency
of
goodnesse
,
by
which
it
was
advanced
above
other
Lands
.
The
Land
of
Canaan
,
was
likewise
call'd
The
Land
of
Promise
:
because
God
by
a
peculiar
Covenant
promis'd
it
to
the
Fathers
of
the
Jews
,
It
is
written
Gen.
12.
That
God
appeard
unto
Abraham
when
he
came
into
the
Land
of
Canaan
to
which
he
led
them
by
the
hand
,
and
said
to
him
,
To
thy
seed
will
I
give
all
this
Land
.
And
in
the
15
Chapter
.
In
that
day
the
Lord
made
a
Covenant
with
Abraham
,
saying
,
I
'll
give
this
Land
to
thy
seed
.
This
promise
was
confirm'd
to
Isaac
,
the
son
of
Abraham
,
26.
Gen.
in
these
words
,
Abide
,
saies
the
Lord
,
in
the
Land
which
I
shall
name
to
thee
.
That
Land
was
Canaan
,
For
to
thee
and
to
thy
seed
will
I
give
all
these
Lands
,
fulfilling
my
Oath
,
which
I
sware
to
thy
Father
.
Thirdly
,
this
was
likewise
confirm'd
in
Jacob
,
the
son
of
Isaac
.
The
Land
wherein
thou
sleepest
,
sayes
the
Lord
,
I
will
give
to
thee
and
to
thy
seed
.
Hence
that
104.
Psal.
Remember
for
ever
the
Covenant
of
his
speech
;
which
he
ordain'd
for
a
thousand
generations
,
which
he
promis'd
to
Abraham
,
and
his
Oath
unto
Isaac
,
which
he
appointed
Jacob
for
ever
,
and
Israel
for
an
everlasting
Covenant
,
saying
,
to
thee
will
I
give
the
Land
of
Canaan
,
the
lot
of
thy
inheritance
:
God
declar'd
this
Oath
himself
more
openly
,
Exod.
4.
I
have
made
a
Covenant
with
the
Israelites
that
I
should
give
them
the
earth
,
over
which
I
lifted
up
my
hand
,
that
I
might
give
it
to
Abraham
,
Isaac
,
and
Jacob
,
Psalm
104.
Canaan
is
call'd
The
lot
of
Israels
inheritance
.
According
to
which
signification
,
the
people
blessed
God
,
Psal.
16.
Because
their
lot
had
faln
in
a
fair
ground
.
That
Land
of
Promise
,
Oath
or
Covenant
,
which
commonly
and
improperly
is
call'd
Canaan
,
because
Canaan
was
only
a
regîon
or
a
Province
of
it
.
I
say
,
that
Land
God
describes
to
Abraham
in
the
15
of
Genesis
,
I
will
give
thee
this
land
from
the
river
of
Egypt
to
the
great
River
Euphrates
.
And
of
this
God
spake
to
Jacob
in
the
Vision
of
the
Ladder
,
Thou
shalt
be
stretch'd
out
in
it
from
the
East
to
the
West
,
from
the
South
to
the
North.
These
degrees
are
mark'd
out
in
length
and
bredth
,
Exod.
23.
By
these
words
,
I
will
put
thy
bounds
from
the
Red
sea
to
the
sea
of
Palestin
,
from
the
desert
to
the
River
.
To
which
,
adde
that
of
the
89
Psalm
.
Understand
also
by
this
red
Sea
,
not
of
the
Gulf
of
Arabia
,
but
all
that
length
of
the
Ocean
which
is
saild
about
from
the
Gulf
of
Arabia
to
the
Gulf
of
Persia
,
which
is
either
the
red
or
Erythraean
sea
,
or
more
properly
the
Idumaean
,
from
Esau
or
Edom
,
whose
posterity
inhabited
the
borders
of
that
Sea
,
which
in
the
Hebrew
is
Edom
,
in
the
Greek
Erythraean
,
in
the
Latin
Red
,
from
whom
this
Sea
took
its
name
,
not
from
the
colour
,
but
deriv'd
from
the
first
Prince
.
Adde
likewise
Psalm
89.
I
will
put
his
right
hand
in
the
Rivers
.
Understand
those
rivers
Nilus
and
Euphrates
,
according
to
Genesis
before-cited
,
Chap.
15.
I
will
give
thee
this
Land
from
the
river
of
Egypt
to
the
great
River
Euphrates
.
Nilus
,
by
excellency
,
is
the
River
of
Egypt
;
For
although
in
the
borders
of
Egypt
and
the
Holy
land
there
is
found
a
little
stream
,
which
is
called
The
River
of
Egypt
,
and
the
River
of
Nile
.
Yet
understand
the
Nile
it self
,
that
the
borders
of
the
Holy
Land
may
be
fair
and
large
,
from
a
very
great
river
to
a
great
river
,
from
Nilus
to
Euphrates
.
And
take
Nilus
here
,
not
as
it
divides
Africk
,
but
the
mouth
of
the
Sea
of
Alexandria
,
into
which
Nilus
flows
.
This
mouth
of
the
Sea
of
Alexandria
,
is
call'd
Nile
:
because
this
Sea
is
said
to
be
changed
into
Nile
,
and
to
receive
the
colour
and
taste
of
Nile
it self
,
where
the
Sea
here
with
seven
mouths
disgorges
it self
into
the
Sea
;
so
Lucan
in
the
end
of
his
first
book
.
Where
by
the
famous
Nile
the
sea
is
changed
.
The
desert
is
stretched
from
the
border
of
the
sea
of
Alexandria
,
&
continued
along
by
the
border
of
the
gulf
of
Arabia
,
which
by
a
name
largely
taken
the
Hebrews
call
the
flood
of
Egypt
,
where
it
disgorges
it self
into
the
Red
Sea
,
and
that
is
it
which
is
meant
in
Exod.
23.
I
will
put
the
bounds
from
the
desart
to
the
River
.
That
is
to
say
,
from
the
Border
of
the
Sea
of
Alexandria
,
which
is
Nile
,
and
the
Border
of
the
gulf
of
Arabia
,
to
Euphrates
,
which
is
here
simply
called
the
River
.
These
bounds
then
were
appointed
to
the
Holy
Land
:
the
Red
Sea
,
which
is
the
Ocean
&
the
Sea
of
Palestine
,
which
is
the
Mediterranean
;
on
one
hand
,
Nilus
;
and
Euphrates
on
the
other
.
And
here
really
was
that
fenced
Garden
of
the
Jews
:
nor
could
there
be
one
better
fenced
,
then
one
environed
with
two
Seas
,
and
two
great
Rivers
.
That
you
may
not
onely
imagine
,
but
see
plainly
this
description
,
I
will
here
insert
the
Map
of
it
.
First
you
must
take
notice
,
That
as
the
Jews
were
not
chosen
according
to
their
own
desert
,
being
made
of
that
common
clay
,
but
of
the
meer
grace
of
God
.
So
the
Land
of
the
Jews
was
good
,
and
chosen
not
of
its
own
nature
,
but
of
the
pleasure
of
God
,
who
blessed
and
chose
it
,
which
Moses
tells
us
in
Deuteronomy
11.
That
Land
,
sayes
he
,
is
not
like
the
Land
of
Egypt
,
where
after
the
seed
is
sown
,
they
dig
rivers
to
water
it
,
but
it
is
of
hills
and
fields
,
expecting
rain
from
heaven
to
water
it
,
which
thy
God
visits
alwayes
,
and
his
eyes
are
upon
it
from
the
beginning
of
the
yeer
to
the
end
of
it
.
Therefore
that
ground
was
fertile
not
of
its
own
nature
and
disposition
,
as
the
Land
of
Egypt
,
which
is
accounted
of
all
Nations
the
fertillest
upon
Earth
:
but
because
God
had
blest
it
,
because
he
gave
it
rain
in
his
own
time
,
and
opened
to
it
his
good
treasure
,
as
it
is
Deut.
29.
and
Chapter
33.
because
the
heaven
mizled
with
rain
upon
it
:
and
that
I
may
end
in
a
word
,
because
God
descended
most
upon
it
.
God
provided
that
elect
earth
for
the
elected
Jews
,
Ezech.
20.
That
Israel
might
dwel
in
it
alone
,
and
without
fear
,
Deut.
33.
That
is
,
undefiled
with
admiration
of
Nations
,
which
ascribe
to
that
chief
right
of
election
what
we
handled
in
the
former
Chapter
,
in
which
God
set
aside
the
Jews
for
a
peculiar
people
and
Nation
,
out
of
all
the
peoples
and
Nations
of
the
earth
;
whom
being
chosen
for
his
portion
and
the
lot
of
his
Inheritance
,
he
likewise
placed
in
a
choice
Land
,
that
they
might
inhabite
it
alone
without
fear
.
map of Terra Sancta
TERRAE
SANCTAE
DELINEATIO
.
CHAP.
IV.
Jerusalem
the
holy
City
of
the
holy
Land
,
the
Temple
placed
in
Jerusalem
,
on
the
forked
hill
of
Sion
.
Eternal
hills
.
The
City
of
David
.
The
City
of
the
great
King
.
Of
the
Kings
of
the
Jews
.
JErusalem
,
which
was
chief
of
the
Cities
of
the
Holy
Land
in
greatness
and
election
,
advanced
its
Head
above
the
rest
,
&
was
called
the
Princess
of
the
Provinces
,
in
the
first
of
the
Lamentations
of
Jeremiah
,
which
God
had
peculiarly
chosen
out
of
all
the
Provinces
and
Cities
of
Israel
:
it
was
called
Jebus
,
which
is
,
a
treading
under
foot
,
when
it
was
numbred
among
the
Cities
of
the
Nations
:
but
being
chosen
,
and
made
a
City
of
the
Jews
,
it
was
called
by
God
Jerusalem
,
that
is
,
The
sight
of
peace
,
Baruc.
5.
Her
foundations
are
in
the
holy
mountains
,
and
glorious
things
are
spoken
of
her
,
Psalm
87.
For
that
called
the
faithful
City
,
a
City
holy
and
elected
,
and
adorned
with
other
great
Titles
,
well
known
in
holy
Writ
.
The
Temple
placed
in
it
,
was
adorned
with
an
Elogy
of
most
choice
holiness
,
I
have
chosen
and
sanctified
that
place
,
that
my
name
may
be
there
for
ever
;
and
my
eyes
and
my
heart
continue
there
alwayes
,
2
Chron.
7.
That
Temple
was
built
upon
the
Mount
of
Sion
;
God
laid
the
foundation
of
the
mount
Sion
for
everlasting
,
Psal.
48.
Hence
those
eternal
Hills
,
Deut.
33.
as
also
,
Genesis
49.
which
are
probably
those
two
on
the
forked
Hill
of
Sion
;
upon
the
which
the
Temple
of
the
Lord
was
built
,
as
likewise
the
City
of
David
,
or
of
the
King
:
for
which
cause
,
Jerusalem
is
said
to
be
built
upon
the
holy
Hills
,
Psal.
87.
now
cited
.
It
was
called
The
Temple
of
the
Lord
,
the
rest
of
the
Lord
,
and
his
foot-stool
,
the
place
of
the
Throne
of
God
,
the
place
of
his
footsteps
,
where
he
dwells
in
the
midst
of
the
sons
of
Israel
,
Ezech.
43.
for
which
cause
the
Hill
of
Sion
is
called
the
City
of
God
,
because
God
dwelt
in
it
.
God
is
great
and
very
highly
to
be
praised
in
his
City
,
in
his
holy
hill
:
This
God
is
our
God
for
ever
,
Psalm
48.
Our
God
is
onely
excellent
in
Sion
,
cries
out
Isaias
,
in
the
ravishment
of
his
Spirit
,
Chap.
3.
onely
that
is
cheifly
,
by
excellency
and
beyond
all
others
excellent
.
In
which
sence
,
that
Hill
is
likewise
called
a
fat
mountain
,
and
curdled
,
Psalm
68.
For
all
the
rest
of
the
Land
of
Canaan
and
Jerusalem
,
flowed
with
the
milk
of
election
and
sanctity
of
the
Lord
:
but
the
Hill
of
Sion
was
the
cream
of
that
milk
,
that
milk
thickned
and
curdled
,
a
fat
cheese
pressed
out
of
the
milk
of
the
election
and
sanctity
of
the
Lord
:
but
that
City
was
likewise
called
,
The
city
of
the
solemnity
of
the
Jews
,
Isay
33.
Because
all
the
Jews
met
there
to
pay
their
Vows
and
Sacrifices
to
God
;
as
also
,
for
their
solemn
joy
and
festivals
,
according
to
the
command
of
the
Lord
,
Deut.
12.
In
Sion
you
shall
be
joyful
before
your
God
,
you
and
your
families
,
in
all
wherein
the
Lord
shall
bless
you
:
there
you
shall
feast
before
the
Lord
your
God
,
you
,
your
sons
,
and
daughters
,
and
your
Levites
:
there
shall
be
the
rest
of
the
Lord
,
and
your
rest
.
The
Temple
and
Jerusalem
are
for
the
most
part
joyned
,
2
King●
12.
In
this
Temple
and
in
Jerusalem
,
will
I
put
my
name
for
ever
.
And
in
Joel
,
In
the
hil
of
Sion
&
in
Jerusalem
there
shall
be
salvation
,
he
that
calls
upon
the
Lord
there
shall
be
s●ved
.
We
must
hear
the
Prayer
of
Solomon
,
wherein
he
attests
God
in
the
behalf
of
Jerusalem
and
the
Temple
,
Kings
1.
Chap.
8.
Wheresoever
,
said
he
,
thou
shalt
send
thy
People
,
they
shall
pray
to
thee
toward
the
City
which
thou
hast
chosen
,
and
towards
that
house
which
I
have
built
to
thy
Name
,
and
thou
shalt
hear
their
prayer
in
heaven
.
More
I
will
say
of
the
holy
and
chosen
Land
of
Jerusalem
,
and
of
the
Temple
of
God
,
when
I
shall
speak
of
the
return
of
the
Jews
,
which
shall
be
their
full
Election
.
In
the
top
of
the
hill
of
Sion
stood
the
Palace
of
the
King
,
which
was
called
The
City
of
David
,
and
which
the
Lord
himself
call'd
the
City
of
the
great
King
.
Of
this
David
,
and
of
this
great
King
we
shall
afterwards
have
a
great
discourse
.
In
the
mean
time
,
we
must
speak
something
of
the
Kings
of
the
Jews
,
who
sat
upon
the
high
Throne
of
the
City
of
David
,
of
whom
this
was
the
original
.
We
said
before
that
the
Lord
God
was
King
of
the
Jews
.
A
God
,
to
help
them
with
heavenly
assistance
.
A
King
,
to
stand
for
them
in
the
battel
,
to
advance
the
shield
,
draw
the
sword
,
and
put
to
flight
the
●nemies
of
the
Jews
.
But
because
when
the
Jews
began
to
be
very
stiff-necked
it
often
came
to
passe
,
that
God
turn'd
from
them
,
and
going
from
home
,
as
the
Gospel
speaks
;
con●inued
long
absent
;
then
the
Jews
,
wthout
a
King
and
a
Defender
,
were
open
to
the
incursions
of
their
enemies
,
who
spoyl'd
them
,
and
most
cruelly
did
destroy
them
utterly
.
They
fearing
lest
this
might
again
befall
them
when
Samuel
their
Judge
was
deed
,
as
also
his
Sons
not
walking
in
his
ways
,
requested
a
King
,
who
might
judge
them
according
to
the
manner
of
other
Nations
,
who
might
go
out
before
them
,
and
fight
their
battels
for
them
.
Which
troubled
Samuel
:
Nor
did
the
Lord
slight
the
Petition
of
the
Jews
.
Hearken
to
them
in
all
that
they
say
to
thee
;
for
they
have
not
rejected
thee
,
but
me
.
Sam.
1.
Chap.
8.
Which
open
thus
,
I
was
,
saith
the
Lord
,
God
and
King
of
the
Jews
by
Covenant
;
And
I
appointed
thee
,
O
Samuel
,
by
that
Kingly
power
which
I
had
over
the
Jews
,
and
thy
sons
to
be
their
Judges
:
Therefore
,
having
rejected
thee
and
thy
sons
from
being
Judges
,
they
have
not
rejected
thee
,
but
me
,
who
appointed
thee
.
And
in
that
wherein
they
trespasse
against
thee
,
they
more
hainously
and
grievously
trespassed
against
me
;
For
in
this
they
plainly
discover'd
their
thoughts
,
how
little
confidence
they
have
in
me
,
and
how
weakly
their
hopes
are
fix'd
upon
me
.
But
because
they
are
so
unbeleeving
,
and
hardned
in
the
foolishnesse
of
their
hearts
,
Harken
to
them
,
and
set
a
King
over
them
.
Yet
truly
God
had
promis'd
before
in
the
desert
,
that
he
would
set
a
King
over
the
Jews
Deut.
17.
Yea
God
had
promis'd
the
Jews
Kings
,
at
what
time
he
blessed
Abraham
,
and
the
Jews
in
Abraham
,
Kings
shall
come
out
of
thee
.
And
Jacob
proph●cying
,
and
in
his
sons
blessing
all
the
Jews
,
The
Scepter
shall
not
depart
from
Juda.
CHAP.
V.
The
Gentiles
elected
in
the
Jews
by
a
mystical
●lect●on
.
Esteem'd
the
sons
of
God
,
because
elected
in
the
Jews
.
And
grafted
in
the
Jews
.
AFter
we
have
spoken
of
the
election
of
the
Jews
,
it
is
fit
that
in
order
we
should
speak
of
the
election
of
the
Gentiles
,
which
sprang
from
the
Jews
,
as
our
Lord
Jesus
Christ
himself
most
openly
expresses
to
the
Samaritan
Woman
,
in
the
fourth
Chapter
of
the
Gospel
according
to
St.
John
,
Salvation
is
by
the
Jews
.
But
that
which
God
the
Son
told
this
Gentile
woman
,
God
the
Father
long
before
promis'd
the
Fathers
of
the
Jews
,
first
to
Abraham
,
Genesis
Chapter
12.
All
the
kinreds
of
the
earth
shall
be
blessed
in
thee
.
Then
in
the
following
Chapter
,
That
all
the
Nations
of
the
earth
should
be
blessed
in
Abraham
,
The
Angel
which
was
the
Lord
himself
,
did
bear
witnesse
.
Likewise
this
promise
gave
God
unto
Isaac
,
In
thy
seed
shall
all
the
Nations
of
the
earth
be
blessed
,
Gen.
26.
And
to
Jacob
,
Chap.
28.
All
the
nations
of
the
earth
shall
be
blessed
in
thee
and
thy
seed
.
Therefore
it
appears
,
that
in
the
Fathers
of
the
Jews
,
and
in
their
seed
,
and
in
the
Jews
themselves
,
all
the
Kinreds
,
all
the
People
,
all
the
Nations
,
and
Tribes
of
the
earth
were
to
be
blessed
,
but
these
Kinreds
,
Nations
,
People
and
Tribes
,
we
shall
meerly
call
those
Gentiles
,
which
are
without
the
Kinred
,
Nation
,
People
,
and
Tribe
of
the
Jews
.
That
blessing
by
which
the
Gentiles
were
blessed
in
the
Jews
,
is
,
The
election
of
God
in
mystery
:
which
was
first
proper
to
the
Jewes
,
and
which
by
derivation
and
participation
was
from
the
Jews
powr'd
upon
the
Gentiles
.
Therefore
,
if
God
have
preferr'd
the
Jews
in
a
mystical
election
;
let
the
Gentiles
have
next
place
with
him
in
the
same
election
.
But
by
no
nearer
title
did
the
Jews
cleave
to
God
,
than
by
this
;
that
they
were
the
first-born
in
this
mystical
Election
.
That
mystical
begetting
of
the
Jews
,
was
a
kind
of
a
mystical
nature
,
by
which
the
Jews
were
acknowledged
as
natural
Sons
.
For
which
,
God
is
said
to
have
carried
them
in
his
womb
,
Isa.
46.
To
which
portion
or
degree
of
nature
,
because
the
Gentiles
were
neither
called
nor
chosen
,
adoption
was
granted
to
them
,
which
is
an
imitation
of
Nature
;
by
which
being
adopted
into
the
family
of
the
Jews
,
they
were
esteem'd
the
Sons
of
the
Jews
,
not
according
to
flesh
and
nature
,
but
according
to
that
adoption
which
is
perfected
by
mystical
nature
.
I
say
,
by
that
same
election
,
by
which
the
Jews
are
the
Sons
of
God
in
the
first
degree
of
nature
,
and
by
which
the
Gentiles
adopted
in
the
Jews
,
are
called
the
Sons
of
God
:
but
because
they
come
in
by
a
second
degree
,
by
adoption
,
are
onely
call'd
and
esteem'd
adoptive
Sons
.
In
which
sense
St.
Paul
is
to
be
understood
,
Eph.
1.
where
he
says
,
That
God
did
pr●destinate
,
or
chuse
,
the
Gentiles
into
the
Election
of
the
sons
of
God
;
that
is
to
say
,
of
the
Jews
.
The
Gentiles
were
adopted
into
the
family
of
the
Jews
by
that
mystical
election
;
at
which
time
they
were
made
the
sons
of
Abraham
.
And
they
were
made
the
sons
of
Abraham
,
when
Abrams
name
was
chang'd
,
and
instead
of
that
,
he
call'd
Abraham
;
and
then
when
Abram
was
made
Father
of
the
Genti●es
.
Thou
shalt
be
called
Abraham
,
sayes
the
Lord
to
Abram
,
Gen.
17.
Because
I
have
appointed
thee
father
of
many
Nations
.
Abraham
was
made
father
of
the
Gentiles
,
by
the
same
right
as
the
Gentiles
were
made
sons
of
Abraham
,
and
sons
of
the
Jews
in
Abraham
.
St.
John
Baptist
meant
that
election
,
where
reproaching
the
Jews
,
he
affirms
,
That
God
out
of
these
stones
could
raise
up
seed
to
Abraham
.
For
he
can
raise
up
stones
,
who
can
call
things
that
are
not
,
as
if
they
were
;
as
to
this
purpo●e
St.
Paul
spoke
,
Rom.
4.
That
is
to
say
,
who
can
call
men
out
of
stones
,
and
turn
the
stones
themselves
to
be
men
:
stones
,
I
say
,
that
are
distant
from
men
in
the
whole
scheme
of
animals
:
I
say
,
God
,
that
could
doe
these
things
,
which
are
without
and
beyond
nature
,
could
likewise
adopt
Children
to
Abraham
,
which
is
an
imitation
of
nature
.
Adoption
,
sayes
he
,
is
an
holy
thing
,
which
imitates
the
benefit
of
nature
:
But
by
how
much
truth
is
more
holy
than
Imitation
,
by
so
much
is
nature
more
holy
than
adoption
.
Nature
and
adoption
make
sons
,
nature
true
ones
,
adoption
feign'd
ones
.
Adoption
transfers
men
from
one
Family
to
another
,
and
from
one
name
to
another
.
It
changes
the
kinred
,
which
is
fiction
and
imitation
;
but
cannot
change
the
bloud
,
which
belongs
to
nature
and
truth
.
But
neither
can
adoption
alter
the
condition
of
the
linage
.
As
for
example
,
it
can
make
sons
,
but
of
libertines
cannot
make
free
,
or
of
servants
freemen
.
The
mystical
adoption
is
otherwise
,
by
the
force
of
which
,
the
nature
of
the
Gentiles
is
turn'd
into
the
nature
of
the
Jews
.
That
which
is
imitation
of
nature
in
civil
adoption
,
is
nature
it self
in
the
mystical
:
And
truth
,
whose
image
is
pretended
only
by
the
Law
,
is
by
the
mystery
of
this
adoption
really
begotten
.
Therefore
the
Gentiles
change
both
their
kind
and
their
linage
by
adoption
,
and
translation
into
the
Nation
and
family
of
the
Jews
.
And
because
they
change
their
stock
,
they
change
likewise
the
condition
of
their
stock
;
for
the
Gentiles
become
by
that
adoption
not
only
sons
,
but
of
servants
free-men
,
and
free-born
.
For
all
the
efficacie
of
this
adoption
,
is
to
liberty
:
and
all
such
who
by
right
of
that
adoption
come
to
a
part
of
the
liberty
of
the
sons
of
God
,
claim
a
liberty
.
That
mystery
,
is
the
force
and
power
of
the
Spirit
of
Christ
,
by
which
the
Gentiles
are
changed
into
spiritual
Jews
,
and
into
the
true
sons
of
Abraham
,
not
according
to
the
nature
of
the
flesh
,
but
according
to
the
nature
of
Promise
and
Spirit
,
which
is
the
true
adoption
and
election
of
the
Gentiles
.
Yea
,
Promise
is
that
election
,
by
which
alone
the
Jews
are
what
they
are
;
by
which
the
Jews
themselves
are
the
sons
of
Abraham
,
true
Israelites
,
and
true
Jews
,
not
according
to
the
flesh
,
but
according
to
Promise
and
to
Spirit
.
For
all
those
that
descended
of
Israel
,
are
not
Israelites
,
nor
those
who
are
the
seed
of
Abraham
all
his
sons
:
but
in
Isaac
shall
thy
seed
be
call'd
;
that
is
to
say
,
not
the
sons
of
the
flesh
,
or
the
Jews
,
but
those
that
are
called
sons
of
the
Promise
in
his
seed
,
Rom.
9.
I
say
,
that
promise
is
it
which
makes
true
Israelites
,
and
true
sons
of
God
.
But
also
the
Jews
without
that
shall
lose
their
own
family
,
which
is
Gods
,
and
their
father
Abraham
,
they
would
leave
off
to
be
what
they
are
,
and
of
Jews
become
Gentiles
,
and
by
crosse-changing
of
their
kinred
,
of
sons
of
God
become
sons
of
men
.
The
Scripture
more
significantly
expresses
this
conversion
of
the
kinred
of
the
Gentiles
,
into
the
kinred
of
the
Jews
,
where
it
affirms
them
not
only
to
be
adopted
,
but
ingrafted
in
the
Jews
:
That
as
a
branch
which
is
grafted
grows
to
be
one
with
the
tree
wherein
it
is
grafted
,
whether
it
be
grafted
by
plastring
,
or
incision
.
I
say
,
as
by
incision
one
tree
is
chang'd
into
another
,
and
of
two
arises
one
:
so
the
Gentiles
by
ingrafting
become
one
with
the
Jews
:
as
also
by
force
of
that
ingrafting
are
chang'd
to
be
the
very
Jews
,
and
so
from
two
Nations
are
made
one
people
of
God
.
Besides
,
there
is
a
difference
betwixt
grafting
of
one
tree
into
another
,
and
grafting
of
the
Gentiles
into
the
Jews
;
for
an
unfertil
tree
uses
not
to
be
grafted
in
an
unfertile
one
,
nor
a
wild
one
on
a
kindly
and
right
stock
;
but
the
branches
of
the
Gentiles
,
b●rren
of
holinesse
,
were
grafted
in
the
Jews
,
who
were
holy
,
and
fruitful
in
holinesse
of
works
,
and
those
wild
ones
,
implanted
in
the
right
and
manur'd
stock
.
Which
St.
Paul
hath
taught
us
,
Rom.
11.
where
he
compared
the
Gentiles
to
a
wilde
Olive
,
but
the
Iew
,
in
which
the
Gentile
is
engrafted
,
to
a
good
and
right
Olive
.
Likewise
Saint
Paul
in
that
place
made
that
wild
Olive
partaker
of
that
juice
and
fatness
which
is
in
the
true
Olive
.
Therefore
the
Gentile
being
sanctified
,
or
this
wilde
Olive
turn'd
into
a
a
true
Olive
,
may
well
wonder
at
the
new
fruits
of
his
works
,
his
new
sap
,
which
is
none
of
his
own
.
CHAP.
VI.
Gentiles
different
from
the
Jews
in
Kinred
and
Original
,
in
as
much
as
they
are
ingrafted
in
them
.
Gentiles
called
Atheists
,
because
without
a
God
:
called
simply
men
,
and
Sons
of
men
,
and
foolish
,
wicked
&c.
WE
shall
prove
the
Gentiles
different
in
their
Original
from
the
Jews
,
both
by
their
adoption
,
and
by
their
engrafting
in
the
Jews
:
for
adoption
concerns
strange
Families
;
and
trees
of
several
kindes
are
grafted
one
in
another
.
Nor
am
I
ignorant
,
that
Kinred
by
the
Female
side
,
and
Cosens
might
be
adopted
for
Sons
:
but
we
must
observe
,
that
Saint
Paul
,
Ephes.
2.
set
down
the
Gentiles
that
were
received
into
the
Family
of
the
Jews
,
strangers
,
aliens
,
unknown
,
far
distant
from
the
Family
of
the
Jews
;
which
in
that
place
the
Apostle
calls
a
Commonwealth
;
and
in
regard
of
that
,
calls
the
Gentiles
their
fellow-Citizens
with
the
Saints
,
that
is
to
say
,
of
the
Jews
.
But
this
Commonwealth
,
so
to
be
understood
,
as
that
the
Jews
and
the
Gentiles
are
both
the
Domesticks
and
Sons
of
God
.
I
know
likewise
,
that
in
Trees
of
the
same
kind
sweet
are
grafted
in
sweet
,
and
true
stocks
in
true
ones
:
but
you
must
take
notice
,
that
in
Rom.
11.
Saint
Paul
has
a
two-fold
grafting
,
according
to
Nature
,
and
against
Nature
.
The
Apostle
has
given
us
in
that
place
one
example
of
grafting
,
according
to
nature
,
when
he
sets
down
that
by
which
he
tells
us
,
the
Jews
shall
sometimes
be
again
grafted
in
their
own
Olive
.
Again
,
he
has
given
us
an
instance
of
grafting
against
Nature
,
which
the
Gentiles
are
grafted
in
the
Jews
:
That
against
Nature
,
he
calls
this
,
when
the
Gentiles
,
different
in
original
from
the
Jews
,
against
the
Nature
of
their
stock
,
were
grafted
the
wilde
stock
in
the
tame
one
.
Nature
then
,
which
is
the
Original
and
Linage
of
the
Gentiles
,
is
different
and
not
the
same
with
the
Original
and
Linage
of
the
Jews
.
And
by
no
more
distinguishing
&
congruous
difference
could
the
Gentiles
have
been
noted
different
in
stock
and
Original
from
the
Jews
,
th●●
by
such
a
presupposition
which
grants
the
original
of
the
Gentiles
,
or
of
the
first
men
to
have
such
a
beginning
as
was
determinable
from
Adam
,
and
accounts
them
created
many
Ages
before
Adam
;
and
,
which
again
affirms
,
that
the
Jews
were
later
,
and
created
in
their
first
Father
Adam
,
from
whom
to
us
according
to
the
vulgar
account
,
there
is
no
more
then
five
thousand
six
hundred
and
seventeen
yeers
.
Yea
,
you
will
say
,
If
adoption
admits
onely
,
in
imitation
of
Nature
,
the
younger
into
the
Family
of
the
elder
,
according
as
Sons
ought
to
be
younger
than
their
Fathers
.
What
Monster
of
adoption
is
that
,
by
which
,
the
Jews
being
younger
adopted
the
most
ancient
Gentiles
to
be
their
Sons
.
And
again
,
if
in
regard
of
the
same
age
,
a
Tree
is
said
to
adopt
a
graft
:
I
say
,
if
a
tender
and
new
plant
is
grafted
in
an
old
and
strong
stock
,
what
new
manner
of
grafting
is
that
,
by
which
the
most
ancient
Gentiles
shall
be
grafted
in
the
later
Jews
?
and
if
you
look
upon
the
original
,
quite
green
.
I
answer
,
That
the
Gentiles
in
their
Creation
and
Nature
are
indeed
ancienter
then
the
Jews
:
but
the
Gentiles
are
said
to
be
adopted
into
the
Jews
by
that
mystical
Election
,
not
by
Creation
and
Nature
:
of
which
,
Genesis
gives
a
fair
instance
,
where
Esau
was
elder
,
but
younger
in
election
.
The
Apostle
calls
those
Gentiles
,
who
according
to
my
supposition
were
the
men
of
the
first
Creation
,
Atheists
,
or
without
a
God
,
in
respect
to
that
opposition
by
which
that
true
God
the
Creator
of
Heaven
and
Earth
:
was
not
the
God
of
the
Gentiles
,
as
he
was
God
of
the
Jews
;
and
,
as
the
Gentiles
did
not
enjoy
him
for
their
God
,
as
did
the
Jews
.
And
that
was
for
this
reason
,
because
God
had
discovered
himself
to
the
Nation
of
the
Jews
,
and
to
them
alone
,
but
not
so
to
other
Nations
:
wherefore
the
Jews
are
called
The
people
of
God
.
Hence
it
is
that
God
speaks
to
them
friendly
,
Ezekiel
34.
You
are
my
flock
,
you
are
the
flock
of
my
pasture
,
you
are
my
men
.
The
Jews
are
the
men
of
God
,
Let
the
Nations
know
,
because
they
are
men
,
sayes
,
David
,
Psal.
19.
The
Gentiles
are
called
Men
simply
,
not
the
men
of
God
;
in
that
regard
,
because
at
first
being
simply
created
,
they
could
have
no
rellish
of
God
:
for
God
is
above
men
:
and
because
they
could
have
no
taste
of
God
,
nor
draw
neer
to
him
,
they
were
without
God
,
nor
deserved
to
be
called
the
men
of
God
.
Wherefore
men
simply
so
called
in
holy
writ
,
are
meant
the
Gentiles
:
so
in
Psal.
66.
Thou
hast
put
men
over
our
heads
;
that
is
to
say
,
thou
hast
set
the
Gentiles
over
our
heads
,
which
are
to
be
understood
of
the
Jews
vanquished
by
the
Gentiles
,
to
which
refer
that
of
Jeremiah
,
Thou
hast
given
Israel
to
the
Nations
,
and
made
him
contemptible
to
men
.
Where
Nations
,
Gentiles
,
and
men
,
are
the
same
.
Isaiah
exhorts
the
Jews
,
Chap.
51.
Fear
not
the
revilings
of
Nations
.
Then
in
the
6
Chap.
of
restoring
the
Jews
,
and
putting
the
Gentiles
to
flight
,
God
,
sayes
he
,
shall
set
the
men
a
far
off
,
and
she
that
was
desolate
shall
be
multiplied
in
the
midst
of
the
earth
.
Men
in
that
place
,
are
the
Gentiles
,
whom
God
●hould
drive
out
of
the
Land
of
the
Jews
,
that
the
Jews
might
again
be
restored
to
it
.
But
for
the
same
reason
,
as
the
Gentiles
were
called
Men
,
they
were
likewise
called
,
the
sons
of
men
.
Of
which
,
there
is
as
many
witnesses
,
as
there
are
Chapters
almost
in
both
Testaments
:
for
which
cause
it
will
be
here
in
vain
to
quote
those
innumerable
Autorities
.
The
Gentiles
were
called
,
the
sons
of
men
,
by
way
of
opposition
,
as
the
Jews
were
called
the
sons
of
God
.
Those
Gentiles
which
were
called
Atheists
and
without
a
God
,
were
called
wicked
,
foolish
,
corrupt
,
abominable
in
their
iniquities
,
Psal.
9.
Thou
hast
reproved
the
Nations
,
and
the
wicked
shall
perish
;
that
is
,
the
Gentile
.
Again
,
in
the
Psalm
14.
which
is
likewise
the
53.
The
fool
hath
said
in
his
heart
,
That
there
is
no
God
.
Which
are
to
be
understood
of
the
Atheistical
Gentile
.
They
are
become
corrupt
and
abominable
in
their
in
quities
.
There
is
none
that
doth
good
.
God
looked
down
from
heaven
upon
the
sons
of
men
,
that
he
might
see
if
there
were
any
that
understood
and
sought
after
God
.
They
have
all
gone
astray
,
they
are
become
unprofitable
,
there
is
none
that
doth
good
,
no
,
not
one
.
This
was
a
lively
portraiture
of
the
Gentiles
,
because
they
are
,
and
are
simply
called
the
sons
of
men
,
and
have
nothing
in
their
Nature
to
seek
or
reach
God
.
The
Prophet
mean'd
the
Gentiles
in
that
Psalm
,
as
it
appears
by
the
following
Verse
,
Will
they
not
all
know
,
who
work
iniquity
,
who
devour
my
people
,
as
one
would
eat
bread
?
Which
could
not
be
understood
,
but
of
the
Gentiles
devouring
the
Jews
.
I
know
that
Saint
Paul
did
cite
this
Psalm
to
shew
that
both
the
Jews
and
Gentiles
were
involved
in
sinne
;
but
it
is
to
be
observed
,
that
the
Apostle
in
that
Chapter
did
take
the
Jews
,
not
as
they
were
elected
,
but
as
they
were
simply
men
;
as
they
were
of
the
same
peccant
matter
,
and
subject
to
be
defil'd
with
the
same
sin
.
The
Psalm
calls
the
Gentile
here
foolish
,
which
the
Psalm
92
calls
a
fool
.
The
foolish
man
shall
not
know
,
and
the
fool
shall
not
understand
these
things
.
Wherefore
the
Lord
threatens
the
Jews
,
he
would
provoke
them
with
the
foolish
Nation
,
Deut.
32.
Which
foolish
Nation
are
the
Gentiles
,
taken
for
a
Nation
opposite
to
the
Jews
,
which
is
call'd
a
wise
Nation
.
The
Gentiles
are
call'd
in
this
place
wicked
,
abominable
in
their
iniquities
.
Whom
Sam.
2.
Chap.
7.
you
may
hear
called
,
The
sons
of
iniquity
.
The
sons
of
inquity
shall
not
afflict
the
Jews
as
before
.
This
is
written
in
the
1
of
Chron.
Chap.
17.
The
sons
of
iniquity
shall
not
tread
upon
them
,
as
at
the
beginning
.
By
which
it
is
meant
,
that
the
Jews
shall
sometimes
shake
off
the
yoke
of
the
Nations
;
For
the
sons
of
iniquity
are
in
that
place
the
Gentiles
.
So
understand
that
in
the
24
of
Acts
,
where
Paul
says
this
of
himself
to
the
Jews
,
Having
,
sayes
he
,
hope
in
God
,
whom
they
also
expect
the
resurrection
of
the
just
and
the
unjust
.
By
the
just
,
understand
the
Jews
.
By
the
unjust
the
Gentiles
:
for
so
meant
the
Apostle
of
the
Gentiles
,
that
the
Gentiles
should
be
partakers
of
the
blessings
of
the
Jews
,
according
to
the
faith
of
the
Jews
;
and
they
should
be
partakers
also
of
the
resurrection
of
the
Jews
,
according
to
the
belief
of
the
Pharisees
.
Which
the
Pharisees
did
expect
,
and
which
St.
Paul
,
according
to
the
doctrine
of
the
Gospel
foretold
should
be
common
to
both
Jew
and
Gentile
.
You
shall
hear
the
Jews
standing
on
the
bottom
of
their
election
,
for
a
different
reason
,
not
call'd
wicked
,
but
the
worshippers
of
the
true
God
;
not
unwise
,
and
foolish
,
but
wise
,
holy
,
and
uncorrupt
;
just
,
not
abominable
in
their
iniquities
,
in
all
holy
writ
.
CHAP.
VII
.
That
the
Gentiles
are
called
Sinners
.
IT
is
likewise
common
in
both
the
Testaments
,
that
the
Gentiles
are
are
call'd
Sinners
,
by
way
of
opposition
,
as
the
Jews
are
call'd
holy
and
just
.
This
was
Gods
intention
,
that
the
Jews
might
be
turn'd
away
from
the
fellowship
and
customs
of
the
Gentiles
.
Therfore
David
calls
him
Blessed
,
which
had
not
gone
into
the
councel
of
the
ungodly
,
and
had
not
stood
in
the
way
of
sinners
;
but
whose
will
was
in
the
Law
of
the
Lord
.
That
is
to
say
,
he
thought
that
Jew
blessed
,
who
had
not
betaken
himself
to
the
Gentiles
;
but
had
stood
close
in
his
estate
of
Jewish
election
and
sanctity
;
who
was
a
Jew
,
not
according
to
the
flesh
,
but
according
to
the
Spirit
,
and
was
constant
in
the
meditation
of
Gods
Law
.
For
a
Jew
in
this
place
,
is
he
who
is
addicted
to
Gods
Precepts
.
Gentiles
called
those
who
were
wicked
and
sinners
every
where
in
the
same
Kingly
Prophet
,
Psa.
37.
The
sinner
watches
the
just
man
.
And
a
little
after
;
The
sinner
watches
the
just
man
,
and
seeks
to
put
him
to
death
;
That
is
to
say
,
the
Gentile
lies
in
wait
for
the
Jew
.
For
the
sinner
is
the
Gentile
,
and
the
just
man
is
the
Jew
;
yea
,
understand
this
whole
Psalm
of
the
Jews
and
Gentiles
;
for
there
is
a
perpetual
opposition
betwixt
the
Jews
and
the
Gentiles
.
There
is
a
remarkable
place
in
the
85
Psalm
,
of
that
mix'd
cup
,
which
God
in
revenge
of
the
Jews
,
shall
give
at
the
end
of
time
to
the
Nations
to
drink
,
and
which
the
Revelation
speaks
of
,
Chap.
14
,
&
18.
All
the
sinners
of
the
earth
,
says
the
Psalmist
,
shal
drink
the
dreggs
of
it
.
Which
in
its
own
place
I
shall
show
to
be
understood
of
the
Gentile
,
and
in
most
places
of
the
holy
Scripture
.
The
Psalm
109.
is
likewise
sung
of
the
last
rejection
and
curse
of
the
people
of
the
Jews
:
where
you
shall
read
among
other
things
,
Appoint
thou
a
sinner
over
him
;
that
is
,
put
the
Gentile
over
the
Jew
,
and
let
the
Jew
be
the
tayl
,
who
was
before
the
head
.
The
New
Testament
hath
more
expresly
taken
notice
of
the
Gentiles
for
sinners
;
especially
St.
Paul
,
in
the
second
to
the
Galatians
,
where
he
says
concerning
himself
and
Saint
Peter
,
We
,
says
he
,
by
nature
are
Jews
,
and
not
sinners
of
the
Gentiles
,
which
were
by
nature
and
original
Jews
,
not
Gentiles
.
To
this
adde
what
our
Saviour
says
,
Luke
6.
speaking
to
the
Iews
,
If
you
do
well
by
them
which
do
so
by
you
,
what
thanks
have
you
?
for
sinners
doe
that
likewise
.
Sinners
in
that
place
are
Gentiles
;
for
it
belongeth
to
a
Gentile
,
and
to
humane
nature
,
to
do
good
to
such
,
as
doe
good
to
them
.
Yea
,
it
is
common
to
all
other
creatures
to
return
a
like
for
a
like
,
which
is
a
natural
retaliation
.
The
Ox
knoweth
his
owner
,
and
the
Ass
his
masters
crib
,
Isaiah
1.
It
is
a
natural
thing
therefore
to
return
thanks
,
and
one
good
thing
for
another
;
but
it
is
a
supernatural
blessing
to
return
a
good
deed
for
a
bad
.
And
God
to
this
supernaturality
invites
his
Jews
.
To
these
adde
,
that
which
follows
in
the
same
Saint
Luke
in
the
same
Chapter
,
If
you
lend
to
those
from
whom
you
hope
to
receive
,
what
thanks
have
you
?
for
sinners
lend
to
sinners
,
that
they
may
receive
alike
:
but
love
you
your
enemies
.
Which
is
the
same
,
as
if
the
Lord
had
said
,
The
Gentiles
lend
to
their
Friends
for
usury
and
benefit
:
but
O
you
Jews
,
my
men
,
do
not
lend
upon
use
to
the
Gentiles
:
but
lend
them
freely
,
and
without
use
and
hope
of
gain
.
Yea
,
let
all
thy
things
be
common
to
him
,
as
to
thy
Friend
,
which
is
your
duty
,
as
being
holy
and
elected
in
the
Lord
,
and
to
whom
it
were
base
and
shameful
to
emulate
the
deeds
of
the
Gentiles
,
who
were
neither
elected
,
nor
holy
.
The
Jews
thought
Christ
a
Gentile
,
not
a
Jew
,
because
he
had
healed
a
blinde
man
on
the
Sabbath
day
,
in
the
Gospel
of
Saint
John
,
Chap.
9.
This
man
,
say
they
,
is
not
from
God
,
who
regards
not
the
Sabbath
,
but
a
sinner
.
Which
is
as
much
as
if
he
had
said
,
This
man
is
not
a
Jew
but
a
Gentile
:
for
the
man
from
God
or
of
God
,
as
we
said
before
,
is
the
Jew
;
the
sinner
,
the
Gentile
.
It
is
likewise
known
,
the
Jews
were
wont
to
reckon
Christ
amongst
Eaters
and
gluttons
of
the
Gentiles
,
because
he
was
a
Friend
of
Publicans
and
sinners
,
and
because
he
came
into
their
houses
and
sat
with
them
,
as
also
,
because
he
received
Publicans
and
sinners
.
Both
with
the
Jews
are
unlawful
,
either
to
enter
into
the
Gentiles
,
or
to
receive
them
.
Publicans
and
sinners
are
put
together
in
many
places
of
the
Gospel
,
because
the
Publicans
or
Farmers
of
the
Customes
,
which
the
Jews
paid
to
the
Romans
,
were
Gentiles
or
sinners
amongst
the
Gentiles
.
We
must
likewise
consider
the
answer
which
our
Saviour
gave
to
the
Jews
when
they
enquired
of
his
Disciples
,
why
he
sat
and
did
eat
with
publicans
and
sinners
:
I
came
not
,
sayes
he
,
to
call
the
just
,
but
sinners
to
repentance
:
which
is
,
I
came
not
to
call
the
Jews
,
but
Gentiles
to
repentance
.
For
Christ
did
prophesie
there
should
be
a
call
of
sinners
and
Gentiles
,
of
all
such
as
would
hear
his
voice
,
and
a
rejection
of
the
sinners
and
Gentiles
of
all
such
which
would
not
hear
his
voice
.
Like
to
this
is
that
Mat.
26.
The
Son
of
man
shall
be
betrayed
into
the
hands
of
sinners
:
for
the
Son
of
man
was
betrayed
into
the
hands
of
men
,
or
sinners
,
or
Gentiles
,
which
is
the
same
;
that
by
the
Romans
,
who
were
Gentiles
,
and
not
by
the
Jews
,
he
might
be
condemned
and
crucified
.
Moreover
by
this
observation
of
sins
we
excellently
finde
the
meaning
of
that
place
to
the
Galathians
,
Chap.
2.
where
you
shall
read
this
,
But
if
desiring
to
be
justified
in
Christ
,
we
be
found
sinners
,
is
God
the
Author
of
sin
,
&
c
?
Which
you
must
thus
open
and
understand
,
But
if
we
Jews
desiring
to
be
justified
in
Christ
:
for
here
he
discourses
of
the
Jews
who
would
not
live
after
the
manner
of
the
Gentiles
.
If
we
Jews
,
sayes
he
,
desiring
to
be
justified
in
Christ
,
the
God
of
the
Gentiles
,
are
found
to
be
Gentiles
,
that
is
,
to
degenerate
into
sinful
Gentiles
,
shall
Christ
be
the
cause
that
we
,
contrary
to
the
Command
of
God
,
have
departed
from
being
Jews
to
be
Gentiles
,
that
leaving
the
Law
of
God
,
we
have
turn'd
to
the
Councel
of
the
ungodly
,
and
walked
in
the
way
of
sinners
?
God
forbid
,
sayes
the
Apostle
,
that
we
should
think
any
such
thing
.
For
Christ
is
not
the
cause
of
the
Gentiles
sins
,
but
of
Faith
.
which
Gentiles
,
who
believe
in
Christ
,
have
in
Christ
.
Christ
destroyes
the
sins
of
the
Gentiles
;
but
is
the
Author
of
Faith
to
the
Gentiles
,
and
wakens
that
Faith
which
he
revealed
to
the
Nations
,
of
sinners
,
then
in
name
;
but
elected
through
Faith
,
and
called
to
the
holiness
of
the
Jews
.
What
then
,
if
we
be
called
Gentiles
so
long
as
the
Faith
of
the
Gentiles
,
is
inherent
in
us
;
and
we
are
justified
by
Christ
the
God
of
the
Gentiles
.
CHAP.
VIII
.
Gentiles
called
children
,
little
ones
,
and
poor
.
WE
must
very
attentively
observe
that
which
we
read
in
the
9
of
the
Proverbs
,
where
Christ
,
the
wisdom
of
the
Father
,
speaks
to
the
Gentiles
,
whom
being
made
a
man
,
he
was
afterwards
to
call
,
in
these
words
,
My
speech
unto
the
sons
of
men
,
Understand
,
ye
little
ones
wisdom
,
and
ye
foolish
take
heed
.
Wisdom
cried
out
,
standing
in
the
streets
and
high-wayes
,
speaking
to
the
trivial
,
commune
,
and
unclean
Gentiles
,
and
who
are
here
openly
meant
,
by
the
sons
of
men
,
and
by
the
unwise
,
and
likewise
here
called
lutle
ones
.
That
voice
which
was
heard
from
Heaven
,
which
stirs
up
both
Jews
and
Gentiles
,
gathered
into
one
Church
,
Rev.
19.
Give
praise
to
God
you
his
servants
that
fear
him
small
and
great
,
did
mean
these
same
little
ones
,
that
is
,
praise
the
Lord
both
Jews
and
Gentiles
,
as
you
were
of
old
incorporal
and
unanimous
,
or
as
Saint
Paul
translates
and
reherses
it
,
Romans
15.
Rejoyce
ye
Nations
with
his
people
.
But
of
the
agreement
of
the
Jews
and
Gentiles
in
praising
of
God
,
we
shall
speak
more
in
its
due
place
.
It
is
clear
,
that
the
Gentiles
are
called
little
ones
,
Psalm
64.
The
arrows
of
the
little
ones
are
made
their
wounds
;
that
is
,
the
Gentiles
are
wounded
with
the
same
Arrows
which
they
shot
against
the
Jews
,
according
to
the
35
Psalm
.
The
snare
which
the
Gentiles
have
laid
for
the
Jews
,
hath
taken
them
,
and
they
are
fallen
into
the
same
snare
.
Wisdom
cries
out
,
Chap.
1.
Ye
little
ones
how
long
will
ye
love
childishness
,
and
ye
fools
those
things
that
are
hurtful
to
you
,
and
fools
hate
understanding
?
The
little
ones
,
fools
,
and
unwise
,
in
that
place
are
the
Gentiles
,
who
stammer
like
Infants
,
who
desire
things
hurtful
to
them
,
and
hate
the
knowledge
which
is
of
God
.
Solomon
calls
those
same
little
ones
,
evil
and
wicked
men
,
Chap.
7.
of
the
same
Book
,
where
he
sayes
thus
,
I
looked
out
of
my
window
through
the
casement
,
and
I
see
the
little
ones
;
I
observe
the
foolish
young
man
,
who
walks
in
the
street
by
the
corner
,
walking
in
the
dark
when
it
's
almost
night
.
Understand
those
little
ones
here
,
not
such
are
borderers
upon
Infancy
,
but
those
that
are
foolish
,
of
untam'd
pleasure
,
wicked
men
,
who
apply
themselves
to
whores
,
which
the
following
words
do
make
appear
.
The
Gentiles
are
call'd
little
ones
,
in
regard
of
the
Jews
,
who
are
call'd
the
great
Nation
,
nor
was
there
another
Nation
so
great
,
Deut.
4.
And
higher
then
other
Nations
,
Deut.
26.
The
Iews
were
called
great
,
and
mighty
,
and
high
,
not
by
reason
of
their
stature
:
for
they
seem'd
to
be
locusts
,
compar'd
to
the
Canaanite
,
whom
they
had
view'd
by
their
Spies
,
and
who
Numb.
13.
were
of
the
sons
of
Anac
,
men
of
mighty
stature
,
and
monsters
,
in
regard
of
the
Jews
,
who
were
but
little
men
.
Therefore
the
Jews
were
great
,
in
that
they
were
chosen
,
and
belov'd
by
God
,
and
because
in
that
regard
they
excell'd
all
other
Peoples
and
Nations
.
On
the
contrary
,
the
Gentiles
were
neither
chosen
nor
belov'd
by
God
;
but
for
the
contrary
reason
,
call'd
low
,
little
,
small
.
To
this
compare
what
is
written
in
the
24
Rev.
And
I
saw
the
dead
,
great
and
small
:
which
ascribe
not
to
the
ages
or
statures
of
those
that
shall
rise
again
,
but
to
the
future
resurrection
of
the
Iews
and
Gentiles
;
which
St.
Paul
calls
the
24
of
the
Acts
,
the
resurrection
of
the
just
and
the
unjust
,
of
which
before
Solomon
gives
the
reason
of
this
why
the
Gentiles
should
be
call'd
little
and
small
,
in
that
Book
to
which
they
say
he
gave
the
the
Title
of
Wisdom
,
Chap.
12.
Because
they
wander'd
,
says
he
,
in
the
way
of
error
,
esteeming
those
things
Gods
,
which
were
superfluous
in
beasts
,
living
like
witlesse
children
,
for
which
cause
God
had
given
them
a
judgement
,
as
to
foolish
children
.
In
this
sense
understand
these
words
which
the
Lord
professes
in
the
gospel
,
Matth.
11.
I
praise
thee
,
O
my
Father
,
that
thou
hast
hidden
these
things
from
the
prudent
and
wise
,
and
hast
revealed
them
to
little
ones
;
that
is
,
that
Gospel
which
thou
hast
not
reveal'd
to
the
Jews
,
thou
hast
made
manifest
to
the
Centiles
;
For
the
Jews
are
called
wise
and
prudent
,
according
to
Exod.
4.
Behold
a
prudent
and
a
wise
people
.
The
Little
ones
are
understood
the
Gentiles
.
For
Christ
did
not
come
to
the
Jews
,
whom
he
was
not
then
rejecting
,
because
they
believ'd
not
in
him
;
but
to
the
Gentiles
,
whom
,
being
made
a
man
,
he
call'd
,
and
took
to
himself
.
To
this
calling
and
assumption
he
had
invited
the
Gentils
in
Wisd.
aforesaid
.
If
there
be
any
little
one
,
let
him
come
unto
me
;
and
she
spake
to
the
unwise
,
Come
,
eat
my
bread
,
and
d●ink
my
wine
,
which
I
have
provided
for
you
:
leave
your
childishness
,
and
live
and
walk
in
the
ways
of
Wisdom
.
Christ
invites
whom
he
there
signifies
,
by
unwise
and
little
ones
,
to
the
participation
of
the
gospel
,
to
the
eating
of
his
body
,
and
the
drinking
of
his
blood
.
In
them
who
renounce
childishnesse
,
and
the
prudence
of
men
,
life
eternal
is
begotten
,
and
wisdom
,
which
is
of
God
,
is
acquir'd
.
The
Princes
of
the
Jews
took
it
ill
,
that
the
children
in
the
Temple
should
call
Jesus
,
the
son
of
David
;
that
is
,
King
:
and
cry
Hosanna
;
but
Christ
alluding
from
the
little
ones
to
the
Gentiles
,
who
were
called
children
,
and
little
ones
,
thus
answer'd
the
Jews
,
Did
you
never
read
the
cause
,
Out
of
the
mouthes
of
babes
and
sucklings
th●u
hast
perfected
praise
.
This
was
the
Lords
meaning
,
You
,
O
Jews
,
reject
and
speak
evil
of
me
;
but
the
Gentiles
,
as
it
is
written
,
shall
receive
me
,
and
perfect
my
praise
;
for
,
by
children
and
sucklings
,
he
meant
the
Gentiles
,
who
are
call'd
children
and
little
ones
.
These
word
;
in
the
18
Chapter
of
Lukes
gospel
,
are
likewise
to
be
taken
figuratively
,
Let
the
children
come
unto
me
,
and
forbid
them
not
;
for
of
such
is
the
Kingdom
of
heaven
.
Which
is
,
suffer
the
Gentiles
to
come
unto
me
;
for
they
shall
hear
my
voice
,
and
believe
in
my
name
.
But
the
kingdom
of
heaven
belongs
to
such
,
who
shall
hear
me
,
and
believe
me
.
Certainly
,
the
simplicity
of
infants
and
children
,
which
was
that
likewise
of
the
first
creation
,
is
not
that
alone
by
which
we
enter
into
the
kingdom
of
heaven
,
by
which
comes
Election
and
Salvation
;
but
the
grace
of
the
gospel
,
which
is
the
faith
of
the
Gentiles
in
Christ
.
Which
that
you
may
more
clearly
understand
,
take
heed
to
that
which
follows
,
Whosoever
,
says
Christ
,
receives
not
the
kingdom
of
Christ
as
a
little
Child
,
shall
not
enter
into
it
.
Which
thus
interpret
and
explain
,
Whosoever
receives
not
the
doctrine
of
the
gospel
as
a
little
child
;
that
is
to
say
,
like
a
Gentile
,
who
believe
me
,
and
humbly
relies
upon
my
grace
,
not
as
a
Jew
,
who
believes
Moses
,
and
is
gloriously
addicted
to
the
works
of
the
Law
,
he
shall
not
be
partner
of
the
salvation
and
glory
which
is
in
the
kingdom
of
God
.
The
disciples
of
Christ
were
striving
,
and
the
Jews
themselves
,
who
should
be
the
greatest
in
the
kingdom
of
heaven
,
Matth.
18.
And
Jesus
calling
a
little
one
,
plac'd
him
in
the
midst
of
them
,
and
said
,
Verily
I
say
unto
you
,
unless
you
be
converted
,
and
made
like
little
ones
,
you
shall
not
enter
into
the
kingdom
of
heaven
.
Whosoever
therefore
shall
humble
himself
,
as
this
little
one
doth
,
he
shall
be
the
greatest
in
the
kingdom
of
heaven
.
The
words
and
the
actions
of
our
Saviour
,
certainly
,
were
for
the
most
part
Parables
;
Therefore
he
spake
here
figuratively
and
parabollically
to
the
Jews
,
swell'd
with
vain-glory
,
because
they
were
call'd
great
,
and
a
great
Nation
,
unlesse
their
stomachs
fell
,
and
they
were
turn'd
to
little
ones
,
as
the
Gentiles
,
they
should
not
have
entrance
into
the
kingdom
of
heaven
.
Here
God
apparently
meant
the
Gentiles
,
by
those
Little
ones
,
because
he
sayes
after
,
Whoever
shal
offend
one
of
these
little
ones
who
shal
believe
in
me
,
&c.
Which
could
not
be
taken
of
no
infants
,
or
children
,
which
were
so
by
age
,
whose
faith
was
yet
stammering
,
but
of
the
Gentiles
of
riper
age
,
who
believed
in
Christ
as
men
of
age
and
ripe
reason
believe
in
him
;
but
the
Jews
used
to
defame
the
Gentiles
,
whom
they
esteemed
vile
,
humble
,
and
nothing
worth
.
Besides
,
it
is
manifest
,
that
the
Gentiles
were
types
of
Christian
humility
,
which
by
infants
and
children
is
represented
,
and
the
Jews
only
bubbles
of
vain-glory
;
from
that
Parable
wherein
the
Pharisee
marches
so
stately
into
the
Temple
,
casting
his
merits
to
God
,
Luc.
18.
Lord
,
sayes
he
,
I
thank
thee
,
that
I
am
not
like
other
men
,
extortioners
,
unjust
,
adulterers
,
or
even
like
this
Publican
,
I
fast
twice
in
the
week
,
I
give
the
tenth
of
all
that
I
possess
.
But
the
Publican
standing
afar
off
,
would
not
lift
up
his
eyes
to
heaven
,
but
struck
his
blest
,
saying
,
God
be
merciful
to
me
a
sinner
.
The
Pharisee
,
without
doubt
in
that
place
,
was
the
Jew
;
for
which
cause
he
said
,
I
am
not
like
other
men
;
that
is
,
like
the
Gentiles
;
for
th●
Publican
was
a
Gentile
.
But
he
said
,
Be
merciful
to
me
a
sinner
;
that
is
,
to
me
a
Gentile
.
As
also
those
that
exacted
tribute
from
the
Jews
were
Gentiles
,
as
we
have
said
.
Certainly
,
the
humility
of
the
Gentiles
,
which
was
the
default
of
their
vilenesse
and
rejection
,
became
a
Christian
vertue
under
the
Gospel
.
On
the
contrary
,
that
glory
by
which
the
Jews
exalted
themselves
to
be
a
great
Nation
before
the
Gospel
,
was
turn'd
into
the
smoake
of
idle
pride
under
the
Gospel
.
And
bence
it
came
to
passe
,
that
the
Gentiles
,
who
were
truly
humble
,
were
exalted
to
be
Jews
really
great
.
On
the
contrary
,
the
glorious
Jews
became
a
base
and
an
abject
people
.
I
say
to
you
,
saith
the
Lord
,
The
Publican
went
to
his
house
justified
;
that
is
to
say
,
made
a
just
man
,
or
a
Jew
of
a
Gentile
.
The
Pharisee
,
on
the
contrary
,
not
being
heard
,
left
off
to
be
just
,
and
to
be
a
Jew
,
and
fell
off
to
be
a
Gentile
.
To
which
apply
that
of
Matthew
,
now
cited
,
Chap.
18.
Who
shall
humble
himself
like
a
little
one
(
or
a
Gentile
)
shal
be
greatest
in
the
kingdom
of
heaven
.
We
must
moreover
narrowly
consider
that
of
St.
Paul
,
Romans
.
2.
Thou
,
O
Jew
,
believest
that
thou
art
a
leader
of
the
blind
,
a
light
of
those
who
are
in
darknesse
,
a
teacher
of
the
unwise
,
an
instructer
of
children
.
By
those
who
are
blind
,
by
those
who
are
foolish
,
by
infans
;
to
●certainly
the
Gentiles
are
here
understood
,
who
seteachers
,
instructers
,
and
leaders
,
the
Jews
presum'd
themselves
to
be
,
by
that
prerogative
by
which
they
esteem'd
themselves
for
a
light
to
the
Nations
,
Isay
42.
All
this
Chapter
is
design'd
against
the
Jews
,
who
mis-regarded
,
and
set
at
nought
the
Gentiles
.
That
instructer
of
children
,
is
the
same
meant
by
St.
Paul
,
as
a
teacher
of
little
ones
,
Isay
33.
Where
,
sayes
he
,
is
the
learned
?
Where
the
expounder
of
the
Law
?
Where
the
teacher
of
little
ones
?
The
learned
,
and
the
teacher
of
the
Law
,
is
the
Jewish
Doctor
,
who
is
both
reacher
of
the
Little
ones
,
and
of
the
Gentiles
in
this
place
,
because
the
Jews
taught
the
stranger
and
the
Proselyte
their
Laws
,
because
,
I
say
,
they
boasted
themselves
given
as
a
light
to
all
Nations
,
and
a
light
to
those
that
were
in
darknesse
;
that
is
,
to
the
Gentiles
,
to
whom
God
was
in
a
cloud
,
nor
did
manifest
himself
to
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greek
,
in
Latine
an
Infant
who
can
not
speak
,
and
is
commonly
taken
for
a
foolish
and
an
ignorant
person
:
For
a
fool
and
an
ignorant
person
hath
nothing
to
say
.
The
Jews
called
the
Gentiles
foolish
and
ignorant
;
because
they
knew
not
their
Law
;
nor
thought
they
that
any
speech
,
which
spake
not
of
the
Law
of
God
.
Lord
,
open
thou
my
lips
,
and
my
mouth
shall
shew
forth
thy
praise
.
Straight
the
Prophet
would
have
thought
himself
dumb
,
if
he
had
spoken
any
thing
besides
the
praise
of
God
,
his
justice
,
and
his
law
,
which
was
the
chief
duty
of
the
elected
Jews
,
whose
lips
therefore
were
said
to
be
circumcised
;
but
the
Gentiles
were
of
uncircumcised
lips
.
And
therefore
were
rightly
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Infants
.
The
Gentiles
were
call'd
little
ones
,
for
the
same
cause
as
they
were
esteem'd
poor
;
and
because
God
had
opend
to
them
,
as
to
the
Jews
,
his
treasures
of
election
and
grace
.
Little
,
small
,
and
poor
the
same
:
as
Servius
upon
that
of
Virgil
.
Take
from
poor
Micon
,
Goddess
,
in
good
part
,
This
wild
boar's
head
,
these
horns
of
an
ag'd
Hart.
Little
Micon
,
that
is
poor
Micon
.
The
Gentiles
,
by
the
poor
,
are
chiefly
meant
by
Authors
in
both
Testaments
.
There
was
not
a
poor
man
,
nor
a
beggar
amongst
the
Jews
,
because
the
Law
did
forbid
it
:
And
those
which
begged
within
the
Ports
of
the
Jews
were
strangers
and
gentiles
;
nor
did
the
Lord
so
earnestly
recommend
the
poor
to
the
Apostles
,
as
they
were
meerly
poor
:
for
the
Apostles
being
likewise
poor
themselves
,
how
should
they
have
holpen
the
poor
:
but
because
the
Gentiles
were
poor
,
whom
by
his
comming
Christ
call'd
to
the
participation
of
election
and
grace
,
which
is
by
the
Jews
,
and
to
whom
he
open'd
the
door
of
his
gospel
.
CHAP.
IX
.
The
Gentiles
called
the
sons
of
wrath
,
the
enemies
of
God
,
beasts
,
and
so
esteemed
by
the
Jews
,
yea
,
unclean
beasts
,
the
opposite
comparison
betwixt
the
Jews
and
the
Gentiles
.
IN
the
Epistle
to
the
Ephesians
,
Saint
Paul
call'd
the
Gentiles
,
the
sons
of
wrath
,
and
reckoned
himself
amongst
the
Gentiles
,
being
the
Apostle
of
the
Gentiles
,
when
he
sayes
,
And
we
by
nature
are
the
sons
of
wrath
,
whether
we
conceive
them
to
be
the
sons
of
the
first
Creation
,
whom
the
Lord
abhors
,
or
whether
we
take
them
as
opposite
to
the
Jews
,
who
by
the
Nature
of
their
Election
,
are
esteemed
the
sons
of
love
.
The
Gentiles
likewise
called
the
Enemies
of
God
,
in
as
much
as
the
first
Creation
,
which
is
Elesh
,
is
enmity
with
God
;
or
because
the
Gentiles
,
by
a
narural
imbred
hatred
,
are
Enemies
to
the
Jews
:
Let
all
thy
enemies
perish
,
did
Deborah
sing
,
who
had
destroyed
the
Gentiles
,
who
were
Enemies
to
the
Jews
and
to
God
:
but
concerning
the
Gentiles
,
Enemies
to
God
and
the
Jews
,
more
at
large
in
its
due
place
.
Furthermore
,
that
which
is
the
chief
disgrace
of
the
Gentiles
,
is
,
that
they
are
compared
every
where
to
Beasts
in
sacred
Authors
;
and
are
accounted
Beasts
,
beneath
men
,
by
reason
of
that
great
opposition
,
by
which
the
Iews
are
accounted
Gods
.
The
22
Psa.
thus
complains
of
the
Nations
who
had
assaulted
Israel
,
Many
Bulls
have
encompassed
me
,
fat
Bulls
have
beset
me
,
they
opened
their
mouth
upon
me
,
like
a
ravening
and
a
roar-Lion
.
(
Psalm
57.
Deliver
me
from
the
Lion's
whelps
,
the
sons
of
men
,
whose
teeth
are
weapons
and
arrows
.
Yea
,
the
74
Psalm
called
the
Gentiles
Beasts
,
Give
not
the
beasts
souls
that
trust
in
thee
:
that
is
,
Deliver
not
the
Jews
who
acknowledge
thee
to
be
the
God
of
the
Iews
to
the
Gentiles
their
enemies
,
who
neither
know
thee
nor
acknowledge
thee
:
to
which
apply
,
that
of
Baruch
Chap.
3.
Where
the
Princes
of
the
Nations
shall
have
dominion
over
the
beasts
of
the
earth
,
that
is
,
over
the
Gentiles
,
their
flocks
and
their
people
.
There
is
a
remarkable
place
to
this
purpose
,
in
Isaiah
Chap.
3.
Thou
are
made
honourable
and
glorious
in
my
eyes
,
said
God
to
the
people
of
the
Jews
,
I
have
loved
thee
,
I
will
give
men
for
thee
,
and
Nations
for
thy
soul
.
That
is
,
I
will
expiate
and
redeem
thee
by
the
death
of
men
and
people
,
that
is
,
of
the
Gentiles
,
whom
like
Beasts
I
will
sacrifice
for
thee
.
There
could
be
no
thing
granted
to
the
Jews
more
honourable
and
glorious
than
that
honour
and
glory
to
become
honourable
and
glorious
before
the
eyes
of
God
.
As
likewise
,
the
Gentiles
are
numbred
among
the
Beasts
and
Creatures
walking
upon
the
Earth
,
in
the
same
Chap.
Isaiah
24.
So
sayes
the
Lord
who
created
the
heavens
,
giving
breath
to
the
people
upon
the
earth
,
and
life
to
them
that
tread
upon
it
.
The
people
walking
there
upon
the
earth
,
is
indifferently
taken
for
men
and
beasts
:
for
which
cause
,
the
Gentiles
are
called
a
people
,
not
a
people
,
Deut.
32.
I
will
provoke
you
by
a
Nation
which
is
not
a
Nation
,
and
a
people
which
is
not
a
people
:
in
which
words
,
Deuteròn●my
meant
the
Gentiles
;
as
also
:
the
men
of
the
first
Creation
,
who
were
properly
in
flocks
,
like
Cattle
,
nor
made
up
in
Cities
,
and
Civil
Societies
of
men
.
The
Jews
did
not
value
men
by
their
reason
,
but
by
their
understanding
:
I
say
,
by
that
intellect
by
which
the
true
knowledg
of
God
is
gained
,
which
is
above
reason
;
by
which
the
manifestation
of
the
Divine
Law
was
given
to
the
Jews
,
and
by
which
the
granting
of
the
Spirit
of
Christ
was
revealed
to
the
Jews
.
Hence
that
famous
promise
to
Israel
,
Psalm
32.
I
will
give
thee
understanding
,
and
inform
thee
in
the
way
wherein
thou
shalt
walk
.
Then
immediately
after
a
Precept
given
to
the
Jews
.
Be
ye
not
like
to
horses
and
mules
,
which
have
no
understanding
.
And
cettainly
,
Divine
understanding
makes
all
men
quite
different
from
brutes
.
Which
although
men
have
excellent
beyond
horse
and
Mule
;
yet
have
they
it
in
a
manner
commune
with
horse
and
mule
,
so
really
did
the
Jews
believe
,
that
the
Gentiles
were
not
men
,
because
they
thought
them
altogether
destitute
of
the
knowledge
of
God
.
But
you
shall
likewise
finde
the
Gentiles
reckoned
amongst
the
unclean
Beasts
,
Mat.
15.
It
is
not
good
to
take
the
bread
of
the
children
,
and
throw
●t
to
the
dogs
,
said
the
Lord
to
the
Gentile
a
Ca●aanitish
Woman
.
In
which
,
the
Jews
are
the
sons
,
and
the
dogs
the
Gentiles
.
The
Lord
meaning
so
likewise
,
said
to
his
Disciples
,
Jews
,
Gave
not
that
which
is
holy
to
dogs
,
nor
cast
your
pearls
before
swine
;
That
is
,
be●●ow
not
that
which
belongs
to
the
sanctified
Jews
upon
the
Gentiles
,
whom
the
Evangelist
here
call
dogs
and
swine
:
It
is
meant
,
that
the
Apostles
ought
to
preach
the
Gospel
to
the
Jews
first
,
before
they
addressed
themselves
to
the
Nations
.
Lastly
,
it
is
excellent
which
the
Lord
advises
us
,
Luke
12.
God
,
sayes
he
,
caeres
not
for
the
sparrows
or
the
crows
which
are
said
of
the
Jews
and
the
Gentiles
;
whom
God
should
esteem
and
care
for
without
any
difference
is
here
meant
by
the
unclean
sparrow●
the
Jews
,
the
foul
Crows
the
Gentiles
.
The
Gentiles
are
esteemed
unclean
by
th●
Jews
,
Acts
10.
where
Saint
Peter
sayes
thu●
You
know
how
abominable
it
is
to
a
man
,
who
is
a
I●●
to
enter
into
a
stranger
,
But
God
hath
shewed
me
to
ca●
no
man
common
or
unclean
.
For
the
Angel
ha●
said
so
to
Peter
.
What
the
Lord
hath
cleansed
,
〈◊〉
not
thou
call
common
.
Before
then
that
the
Lor●
purified
the
Gentiles
,
that
is
,
before
Christ
〈◊〉
death
,
the
Gentiles
were
common
and
unclean●
but
after
the
death
of
Christ
,
and
after
that
God
had
purified
the
Gentiles
,
it
was
not
lawfull
to
call
any
man
common
or
unclean
.
But
that
I
may
comprehend
in
brief
what
〈◊〉
have
spoken
here
of
the
Iews
and
the
Gentiles
and
to
show
that
in
stock
and
nature
the
Gentil●
were
different
from
the
Iews
:
let
us
imagine
〈◊〉
our selves
,
the
Gentiles
every
way
opposite
〈◊〉
the
Iews
.
The
Iews
by
their
Election
and
Creation
placed
in
the
degree
of
Gods
,
the
Gentiles
in
their
Creation
thought
meer
men
;
the
Iews
the
sons
of
God
,
the
Gentiles
the
sons
of
men
;
the
Iews
holy
,
the
Gentiles
wicked
and
ungodly
;
the
Iews
just
,
the
Gentiles
sinners
;
the
Iews
wise
and
understanding
,
the
Gentiles
foolish
and
unwise
;
the
Iews
great
and
high
,
the
Gentiles
low
and
small
;
the
Jews
rich
,
the
Gentiles
poor
;
the
Iews
sons
of
love
,
the
Gentiles
sons
of
wrath
;
the
Iews
friends
,
the
Gentiles
enemies
;
the
Iews
thought
clean
,
the
Gentiles
unclean
,
and
raised
of
unclean
beasts
.
But
if
sometimes
we
likewise
read
the
Iews
called
simply
men
;
as
also
,
sons
of
men
,
wicked
,
impious
sinners
,
unwise
,
unworthy
sons
of
wrath
,
enemies
,
unclean
beasts
,
and
so
stigmatized
,
these
Iews
must
be
understood
such
as
had
fled
over
to
the
Customes
of
the
Gentiles
,
which
as
the
first
Psalm
speaks
,
Have
departed
to
th●
councel
of
the
ungodly
,
had
stood
in
the
way
of
sinners
,
and
not
in
the
Law
of
God
.
Of
Iews
,
who
called
themselves
Jews
,
but
were
not
,
but
of
the
Synagogue
of
Satan
,
such
as
they
are
called
,
Chap.
2.
of
the
Revelations
.
CHAP.
X.
The
Jews
form'd
by
God
in
Adam
.
The
Gentiles
created
by
God
.
And
created
by
the
word
of
God
,
as
other
creatures
;
as
also
on
the
same
day
when
other
creatures
were
created
.
The
Jews
peculiarly
form'd
by
the
hands
of
God
.
God
call'd
the
fashioner
of
the
Jews
.
Adam
first
Father
of
the
Jews
.
The
Jews
are
call'd
the
sons
of
Adam
.
THe
Jews
are
the
Sons
of
God
by
election
and
fabrick
.
By
election
,
which
was
a
mystical
generation
.
By
fabrick
,
which
is
nigher
to
Nature
.
God
form'd
the
Jews
in
Adam
,
as
he
took
them
in
Abraham
and
led
them
into
Canaan
,
of
whom
Isaias
in
the
41
Chapter
,
And
thou
Israel
,
my
servant
,
the
seed
of
Abraham
my
friend
,
since
I
took
thee
from
the
furthest
parts
of
the
earth
,
and
took
thee
from
far
.
God
brought
the
Jews
into
the
Holy
Land
in
Abraham
,
by
that
mystical
promise
by
which
he
gave
that
Land
to
Abraham
,
the
first
Father
of
the
Jews
,
and
promised
it
with
an
Oath
to
his
seed
.
In
which
respect
,
Abraham
,
by
the
right
of
the
Promises
,
is
fitly
call'd
the
first
Father
of
the
Jews
.
God
form'd
the
Jews
in
Adam
,
when
he
form'd
Adam
,
the
first
Father
of
the
Iews
,
and
made
him
,
in
the
fashioning
of
him
,
the
first
Author
and
Father
of
them
.
Wherefore
God
was
call'd
the
fashioner
of
the
Jews
,
Isa.
45.
Thus
saith
the
Lord
,
the
holy
one
of
Israel
,
the
fashioner
of
him
.
God
was
the
fashioner
of
Israel
,
because
he
was
the
fashioner
of
the
first
Father
of
them
,
whom
he
made
of
the
clay
of
the
earth
.
Wherefore
God
is
said
in
Deut.
26.
To
have
made
the
Jews
higher
than
all
the
Nations
he
had
created
.
For
God
had
first
created
the
Gentiles
,
and
the
men
of
the
first
creation
;
then
form'd
the
Jews
,
the
sons
of
Promise
,
and
the
second
creation
.
It
is
worth
our
taking
notice
,
that
the
men
of
the
first
creation
,
(
who
,
according
to
my
supposition
,
are
Gentiles
,
)
as
also
the
whole
world
,
were
created
by
the
word
.
The
first
Chapter
of
Genesis
hath
this
expresly
;
which
is
the
Chapter
of
the
creation
.
And
God
said
,
Let
us
make
man
according
to
our
own
Image
.
He
said
,
Let
us
make
.
And
by
his
word
he
made
him
.
But
not
by
his
word
,
but
of
wrought
clay
,
the
Lord
made
Adam
,
Gen.
Chap.
2.
Which
Chapter
peculiarly
handles
the
creation
of
Adam
,
and
the
framing
of
the
Jews
in
Adam
.
Whose
Historie
Moses
being
about
to
write
,
began
it
from
the
dust
of
Adam
;
the
first
father
of
the
Jews
,
as
is
usual
amongst
all
Historiographers
who
write
the
Historie
of
their
Nation
,
to
begin
from
the
first
Authors
of
them
.
And
God
made
Adam
of
the
dust
of
the
earth
,
saith
Gen:
Chap.
2.
He
did
not
create
Adam
by
his
word
,
but
made
him
with
his
hand
out
of
the
dust
of
the
earth
.
That
dust
of
which
the
Lord
fram'd
Adam
,
was
as
the
clay
in
the
hand
of
the
Potter
,
as
Ieremiah
speaks
to
this
purpose
.
Wheresore
you
shall
find
it
written
in
the
45
Chapter
of
Isaias
,
now
mentioned
.
Ask
the
things
to
come
of
my
sons
,
and
command
me
concerning
the
work
of
my
hands
.
Where
the
sons
of
God
,
and
the
work
of
Gods
hands
,
are
clearly
the
Jews
.
I
know
it
is
written
in
the
same
Isaias
,
My
hand
hath
laid
the
foundation
of
the
earth
,
and
my
right
hand
hath
measur'd
the
heavens
.
As
also
Chap.
19.
The
Assrrian
is
the
work
of
my
hands
.
But
you
must
understand
,
where
you
read
that
the
hand
of
God
was
us'd
in
the
creation
;
that
phrase
is
there
used
according
to
the
force
of
the
Hebrew
tongue
,
for
the
force
and
power
of
God
,
which
is
the
word
of
God
.
And
in
that
regard
,
the
word
of
God
,
who
is
the
Son
of
God
,
and
who
is
the
only
force
,
power
,
and
great
strength
of
God
,
is
not
only
call'd
the
hand
of
God
,
but
the
arm
of
the
Lord
;
which
I
must
in
another
place
more
exactly
examine
.
But
where
the
hand
of
God
is
ascrib'd
to
forming
,
and
as
it
were
to
the
Potter
,
they
are
meerly
taken
for
the
hands
wherewith
he
,
as
a
Potter
,
moulded
the
clay
,
and
made
the
work
.
Therefore
,
in
the
same
sence
as
the
Lord
is
called
the
fashioner
of
the
Jews
,
Isa.
54.
in
the
same
signification
the
Jews
are
truly
and
properly
call'd
the
work
of
the
hands
of
the
Lord
,
in
the
same
place
and
the
same
Chapter
.
Certainly
Adam
in
the
genealogie
of
Christ
is
call'd
the
first
,
and
the
Father
of
the
Jews
,
where
Christ
is
deriv'd
from
Adam
,
in
the
third
Chapter
of
the
gospel
according
to
St.
Luke
.
Where
take
good
notice
,
that
Adam
the
first
author
,
the
first
Father
of
the
linage
of
the
Jews
is
called
the
son
of
God
.
For
it
is
said
about
the
end
of
that
Chapter
,
Who
was
the
son
of
Enos
,
who
was
the
son
of
Seth
,
who
was
the
son
of
God
.
Adam
then
was
the
son
of
God
.
By
that
fashioning
,
and
for
that
reason
,
because
being
made
of
the
dust
of
the
earth
,
he
was
the
work
of
his
hands
.
For
which
reason
all
the
Jews
descended
from
Adam
;
that
is
;
the
sons
of
Adam
,
made
by
God
,
and
the
work
of
his
hands
in
Adam
,
are
calld
the
sons
of
God
.
But
why
may
I
not
likewise
call
the
Jews
the
sons
of
Adam
,
since
they
are
also
called
the
sons
of
Jacob
,
the
sons
of
Isaac
,
the
sons
of
Abraham
?
I
say
,
for
the
same
reason
as
Adam
was
the
Father
of
Abraham
,
Isaac
and
Jacob.
The
Jews
by
name
are
call'd
the
sons
of
Adam
,
Psalm
58.
If
you
truly
speak
justice
,
and
judge
rightly
,
ye
sons
of
Adam
,
for
ye
work
wickednesse
in
your
heart
,
and
your
hands
work
injustice
upon
the
earth
.
The
Kingly
Prophet
in
this
place
reproves
the
Jews
,
whom
according
to
the
Hebrew
text
,
he
calls
the
sons
of
Adam
,
because
professing
justice
with
their
mouths
they
judg'd
wickednesse
,
and
in
their
heart
and
affections
wrought
the
wickednesse
of
the
Gentiles
.
Which
reproach
you
shall
often
find
cast
upon
the
Jews
.
Such
is
that
of
Isay
49.
This
people
draw
nigh
to
me
with
their
lip
,
but
their
heart
is
far
from
me
,
and
they
have
worship'd
me
according
to
the
command
of
men
and
doctrine
;
that
is
,
they
have
worship'd
me
according
to
the
order
,
commands
,
and
doctrine
of
the
Gentiles
.
The
second
reproach
cast
upon
the
the
Jews
in
this
Psalm
,
is
,
That
their
hands
wrought
wickednesse
upon
earth
.
Which
earth
is
to
be
understood
that
choice
holy
earth
,
and
Land
of
the
Saints
,
that
is
,
of
the
Jews
,
Isa.
26.
It
was
a
great
crime
in
the
Jews
that
they
had
wrought
injustice
,
but
a
greater
crime
,
that
they
had
wrought
it
in
the
land
of
the
Lord
,
which
was
elect
and
holy
,
which
to
fill
with
iniquity
,
as
Ezekiel
8
Chap.
speaks
,
was
to
provoke
the
Lord
.
Hence
that
laid
upon
the
Church
of
the
Iews
,
Thou
hast
polluted
the
land
with
thy
fornications
and
wickednesse
;
which
in
another
place
he
call'd
to
defile
the
earth
.
Here
the
Iews
are
understood
by
the
sons
of
Adam
,
who
spake
justice
with
their
mouthes
,
but
judg'd
wickedly
and
wrought
iniquities
in
their
heart
,
and
fram'd
injustice
in
the
Land
holy
and
elect
,
which
is
as
much
to
the
Iews
,
as
to
live
like
Gentiles
.
And
David
,
to
deterre
the
sons
of
Adam
,
the
Iews
,
from
such
deeds
of
the
Gentiles
,
shows
them
what
the
Gentiles
were
,
and
what
punishment
they
were
to
expect
for
their
wickednesse
in
the
same
Psalm
,
and
in
the
next
words
,
They
erre
,
say
they
,
being
sinners
from
the
womb
;
they
are
sinners
from
their
from
their
nativity
;
they
have
spoken
false
things
:
which
read
thus
in
that
place
,
That
he
meant
,
they
were
sinners
from
the
womb
,
in
the
same
sense
as
St.
Paul
speaks
of
the
Gentiles
,
Ephesians
2.
Sons
of
wrath
by
nature
;
for
by
nature
,
is
the
same
as
from
the
womb
.
It
is
added
,
they
have
spoken
lies
,
which
could
be
only
ascribed
to
the
Gentiles
.
For
the
●ons
of
Adam
,
that
is
,
the
Iews
,
are
here
s●eaking
justice
,
and
truly
.
If
you
truly
speak
justice
,
ye
sons
of
Adam
.
Yea
,
truth
was
granted
to
the
Iews
,
according
to
that
of
Micah
,
Chap.
20.
Thou
shalt
give
truth
unto
Jacob.
That
truth
was
the
law
and
justice
of
God
,
For
which
cause
the
Iews
,
who
had
the
Law
of
God
,
were
called
a
just
Nation
,
and
observing
truth
.
On
the
contrary
,
understand
the
Gentiles
by
those
,
who
spake
lies
,
according
to
that
of
the
5
Psal.
In
the
mouth
of
the
Gentiles
there
is
no
truth
.
And
again
,
Ye
sons
of
men
,
why
wander
ye
in
vanity
,
and
follow
after
lies
?
And
in
the
62
Psalm
,
The
sons
of
men
are
vain
and
light
in
the
ballance
.
Vain
and
Lyars
are
joyn'd
together
.
And
when
St.
Paul
writes
in
the
first
of
the
Romans
,
That
all
the
creation
is
subject
to
vanity
:
Understand
the
first
creation
,
which
of
it self
is
vain
,
flying
,
and
like
a
first
dream
.
Wherefore
,
Nature
her self
being
bad
,
made
those
of
the
first
creation
lyers
,
and
wicked
.
Therefore
the
Iews
who
truly
speak
justice
,
are
the
sons
of
Adam
,
The
sinners
the
Gentiles
,
who
spake
lyes
.
CHAP.
XI
.
The
Jews
are
called
by
Moses
the
sons
of
Adam
.
The
32.
Chap.
of
Deut.
is
explained
.
And
Isaiah
and
Hoseas
of
Adam
the
first
Father
of
the
Jews
.
The
Gentiles
called
strangers
,
the
Jews
a
kinde
of
men
distinct
in
species
from
the
Gentiles
.
The
Gentiles
earth-born
.
The
Psalm
49.
is
explained
.
Abraham
had
servants
born
in
his
house
,
and
also
bought
,
who
were
not
of
his
stock
,
that
is
,
of
Adam
.
Who
are
the
sons
of
men
?
who
is
the
son
of
man
?
The
difference
'twixt
the
brethren
of
the
Jews
,
and
other
strangers
.
THere
is
a
remarkable●
place
,
Deuteron.
23.
which
is
the
song
of
Moses
,
in
which
the
Jews
are
prophetically
restored
into
their
Land
,
and
are
separated
from
all
the
People
and
Nations
:
but
the
people
and
the
Gentiles
separated
from
the
Jews
)
And
whom
the
Jews
,
being
in
the
midst
of
them
,
shall
sometime
separate
)
are
placed
on
this
side
and
that
side
,
bordering
upon
the
Jews
,
where
Moses
sayes
,
The
most
high
divided
the
Nations
,
when
he
separated
the
sons
of
Adam
,
he
appointed
their
bounds
according
to
the
number
of
Israel
:
or
,
which
is
the
same
,
according
to
the
twelve
Tribes
of
the
Jews
,
which
is
the
number
of
the
sons
of
Israel
.
And
in
the
54
Chap.
Behold
,
a
stranger
shall
come
,
who
was
not
with
me
:
and
he
who
was
a
stranger
to
thee
,
shal
be
joyned
to
thee
.
The
Gentiles
shall
adhere
and
be
joyned
to
the
Jews
,
shall
be
neer
to
the
Jews
,
and
neer
to
the
borders
of
the
Jews
,
but
shall
not
be
mixed
with
them
;
which
observe
,
for
that
was
openly
decreed
and
promised
,
Deut.
33.
Israel
shall
dwell
with
security
and
alone
,
that
is
,
undefiled
with
the
mixture
of
the
Nations
;
which
is
not
yet
,
but
that
it
shall
be
,
we
shall
show
in
its
due
place
.
Moses
gave
this
reason
of
the
separation
of
the
Jews
from
the
Gentiles
in
the
same
song
,
and
in
the
words
immediately
following
,
His
people
are
the
inheritance
of
the
Lord
,
and
his
portion
,
that
is
,
Although
in
that
day
the
Lord
bless
all
the
G●ntiles
,
and
in
his
second
Election
make
them
partakers
of
his
inheritance
,
although
in
that
day
,
according
to
the
promise
made
to
Abraham
,
all
the
Nations
be
blessed
in
the
seed
of
Abraham
.
Notwithstanding
the
Jews
who
are
the
seed
of
Abraham
,
blessed
first
and
before
the
Gentiles
,
shall
be
a
better
part
and
inheritance
of
the
Lord
,
and
shall
be
accounted
to
God
as
a
peculiar
inheritance
:
the
most
elect
are
set
apart
from
the
less
elect
,
as
Saint
Paul
said
,
that
he
himself
was
set
apart
for
a
most
elect
vessel
,
for
the
Gospel
of
God
,
Chap
1.
Epist.
to
Rom.
Further
,
these
are
applied
to
the
Prophes●e
of
Isaiah
,
and
are
expounded
by
it
,
Chap.
19.
In
that
day
Israel
shall
be
third
,
'twixt
Egypt
and
Assyria
,
a
blessing
in
the
midst
of
the
earth
,
which
the
Lord
hath
blessed
Blessed
be
my
people
of
Egypt
,
and
the
Assyrian
the
work
of
my
hands
,
and
Israel
my
inheritance
.
Where
note
,
That
Egypt
is
beyond
Nile
and
the
gulf
of
Arabia
,
and
Assyria
beyond
Euphrates
,
placed
on
the
one
side
and
on
the
other
,
borderers
upon
Israel
:
that
Israel
is
placed
in
the
third
plece
betwixt
Egypt
and
Assyria
,
betwixt
the
Bounds
of
his
Rivers
:
I
say
,
observe
,
that
Israel
is
placed
in
the
third
place
betwixt
the
Egyptians
&
the
Assyrians
,
as
also
,
that
he
is
a
blessing
in
the
midst
of
the
earth
,
that
Holy
earth
,
which
God
is
said
here
to
have
blessed
.
Therfore
we
may
here
see
the
Egyptian
and
Assyrian
placed
on
this
side
and
that
side
,
according
to
the
number
of
the
Sons
of
Israel
,
and
placed
neer
the
banks
of
the
Tribes
of
the
Jews
.
That
the
Sons
of
Adam
,
or
the
Jews
,
were
separated
from
the
Egyptians
and
the
Assyrians
,
betwixt
whom
being
placed
,
they
are
parted
from
them
by
the
Rivers
Nilus
and
Euphraies
,
is
briefly
set
down
in
that
Geographick
Table
which
is
inserted
in
the
third
Chapter
of
this
Book
.
Therefore
the
Sons
of
Adam
are
set
apart
in
the
Song
of
Moses
:
The
Nations
divided
by
interposition
of
the
Jews
,
are
the
Egyptians
and
Assyrians
,
Gentile●
.
The
Jews
are
called
the
sons
of
Adam
upon
the
same
account
as
Adam
is
called
the
father
of
the
Jews
,
Isaiah
43.
God
repro●ing
Israel
in
that
Chapter
for
their
sin
,
objects
this
to
him
,
Thy
father
sinned
first
.
Which
the
Prophet
meant
of
the
father
of
the
Jews
,
and
not
of
the
Gentiles
;
for
he
spake
onely
to
Israel
,
and
for
that
reason
he
said
,
Thy
father
O
Israel
,
who
was
not
likewise
the
father
of
the
Gentiles
:
that
first
father
of
the
Jews
is
without
doubt
Adam
,
because
there
was
no
sinner
before
him
,
nor
none
after
him
can
be
understood
.
But
let
us
hear
Hosea
the
Interpreter
of
Isaiah
in
the
sixth
Chapter
of
his
Prophesie
where
God
layes
the
same
reproach
against
the
Jews
,
They
,
sayes
he
,
have
transgressed
my
Covenant
as
Adam
did
.
Adam
,
then
as
he
was
the
Father
of
the
Jews
,
so
was
he
the
Prototype
of
the
Jews
sin
,
according
to
whose
example
,
the
Jews
were
sinners
begotten
a
sinful
by
father
transgressed
the
Covenant
of
God
:
and
as
Adam
is
the
first
Father
of
the
Jews
,
so
the
Jews
are
all
the
sons
of
Adam
:
as
likewise
Adam
was
the
son
of
God
,
and
derived
from
God
,
Wo
be
to
the
Nations
that
riseth
up
against
my
kinred
.
Judah
sung
when
he
had
overcome
the
Nations
,
Wo
be
to
the
Gentiles
,
who
rise
up
against
the
Jews
.
On
the
contrary
,
The
Gentiles
were
called
strangers
,
who
did
not
derive
themselves
from
God
and
Adam
:
to
which
strangers
and
Gentiles
,
it
was
not
lawful
for
the
Jews
to
approach
,
Act.
10.
It
is
abominable
to
a
Jew
,
to
be
joynedor
draw
nigh
to
a
stranger
,
that
is
,
to
a
Gentile
;
besides
,
they
were
called
by
the
Jews
strangers
,
unknown
,
because
they
were
aliens
,
not
onely
from
the
Nation
,
but
family
of
the
Jews
,
nor
were
not
onely
received
as
brothers
into
the
Holy
Cities
,
Ephes.
7.
The
sons
of
strangers
shall
build
the
walls
,
Isaiah
60.
and
in
the
61
Chap.
And
strangers
shall
stand
up
and
feed
their
cattel
,
and
the
sons
of
strangers
shall
be
labourers
and
dressers
of
vines
.
Which
ought
to
be
understood
of
the
servants
of
the
Iews
,
or
their
hirelings
,
to
which
adde
,
six
hundred
such
,
which
you
may
every
where
finde
in
holy
Writers
.
But
not
onely
by
kinred
,
and
exposition
of
kinred
did
God
distinguish
the
Iews
from
the
Gentiles
,
but
would
have
them
different
in
the
species
it self
.
He
chused
it
for
his
inheritance
,
the
kinred
of
Iacob
,
whom
he
loved
,
Psalm
47.
Where
observe
,
that
the
kin
of
the
Iews
is
distinguished
from
the
kin
of
the
Gentiles
,
whom
God
did
neither
love
nor
chuse
for
his
inheritance
.
Certainly
,
the
Philosophers
make
the
brures
a
distinct
species
from
men
:
and
with
the
holy
Writers
the
species
of
the
Iews
is
distinct
from
that
of
the
Gentiles
,
whom
you
shall
every
where
read
confusely
mentioned
with
beasts
,
and
esteemed
beasts
in
regard
of
the
Iews
,
who
by
excellency
are
called
men
,
or
by
a
more
excellent
title
are
called
the
men
of
God
.
You
shall
finde
the
species
of
the
Iews
peculiarly
made
and
formed
by
God
in
Adam
;
you
shall
finde
the
species
of
the
Gentiles
promiscuously
created
with
the
rest
of
the
creatures
in
the
same
day
of
Creation
,
which
is
diligently
to
be
observed
,
that
a
day
did
not
distinguish
them
whom
the
nature
of
their
Creation
did
not
distinguish
.
The
Iews
were
properly
and
apart
from
all
other
things
created
the
frame
and
work
of
the
second
Creation
in
Adam
:
the
Gentiles
properly
were
the
promiscuous
buds
of
the
first
Creation
,
together
with
all
things
else
created
,
and
the
off-spring
of
that
earth
which
likewise
brought
forth
other
creatures
.
Therefore
did
David
call
upon
all
Nations
in
these
words
;
Hear
all
you
Natious
,
hearken
all
you
inhabitants
of
the
earth
,
and
ye
sons
of
men
.
David
spoke
palpable
to
the
Gentiles
,
sons
of
men
,
the
Inhabitants
of
all
the
earth
,
whom
he
likewise
calls
born
upon
the
earth
to
distinguish
them
from
the
Jews
,
who
were
not
born
upon
the
earth
,
or
born
from
the
earth
,
as
the
Gentiles
,
who
were
not
created
in
the
beginning
of
things
,
but
form'd
out
of
the
clay
in
Adam
.
Furthermore
,
the
Psalmist
comparing
here
the
Gentiles
to
foolish
beasts
,
sayes
,
They
were
made
like
to
them
who
like
beasts
were
allotted
to
death
,
to
eternal
death
,
from
which
they
should
not
return
to
life
,
their
graves
are
their
houses
for
ever
,
sayes
the
Psalm
,
as
also
in
the
same
place
,
they
shall
not
see
light
for
ever
:
likewise
David
distinguishes
the
Jews
from
them
in
the
same
Psalm
,
in
which
he
exhorts
them
not
to
fear
those
beasts
born
upon
the
earth
,
who
should
sometime
be
governed
by
the
Jews
,
The
just
shall
have
power
over
them
in
the
morning
:
the
just
are
the
Jews
,
of
whom
we
spoke
before
:
that
power
of
the
Jews
upon
the
Nations
,
as
also
,
that
morning
,
shall
be
expounded
in
their
own
places
.
This
Psalm
has
given
us
a
reason
why
the
Iews
ought
not
to
fear
these
earth-born
Gentiles
of
the
first
Creation
,
in
the
words
following
immediately
,
Their
help
shall
grow
old
in
the
grave
from
their
glory
;
but
God
shall
redeem
my
soul
from
hell
.
David
mixes
his
soul
with
the
souls
of
the
Iews
:
none
of
the
Gentiles
,
sayes
he
,
shall
redeem
his
soul
;
God
shall
redeem
the
souls
of
the
Iews
,
when
he
shall
receive
the
Iews
,
or
at
such
time
as
he
shall
receive
the
ejected
Iews
:
the
Gentiles
shall
rise
to
eternal
death
,
or
,
which
is
the
same
,
they
shall
die
eternally
by
the
fate
of
their
Creation
:
the
Iews
shall
rise
again
to
eternal
life
,
or
,
which
is
the
same
,
they
shall
live
eternally
by
the
prerogative
of
their
regeneration
.
Therefore
let
the
Jews
,
who
shall
receive
eternal
life
,
little
regard
the
Gentiles
,
destind
to
eternal
death
.
So
farre
were
the
Gentiles
different
in
relation
and
kindred
from
the
Jews
,
as
those
divers
species
of
creatures
in
unknown
Countries
are
from
those
which
we
know
:
so
likewise
were
there
more
Nations
unknown
to
the
Jews
,
than
were
known
;
that
is
to
say
,
in
those
Countries
which
the
Jews
knew
not
:
Nor
were
these
Nations
only
unknown
to
the
Jews
,
but
likewise
to
their
Fathers
.
I
say
,
to
their
Fathers
who
were
deriv'd
from
Adam
:
Which
God
having
a
regard
to
,
threatens
the
Jews
,
Deut.
28.
The
Lord
shall
lead
thee
and
thy
King
to
a
Nation
whom
thou
and
thy
fathers
knew
not
.
He
says
thy
Fathers
indeterminately
,
in
which
are
comprehended
Adam
himself
,
the
first
Father
and
clay
of
the
Jews
.
Therefore
all
Nations
were
not
known
by
Adam
,
and
the
posterity
of
Adam
,
the
Fathers
of
the
Jews
according
to
Moses
himself
,
yea
,
were
utterly
unknown
.
But
men
are
not
ignorant
of
their
own
Off-spring
.
Nor
had
these
Nations
been
unknown
to
the
Jews
,
if
they
had
been
deriv'd
from
them
or
their
fathers
.
But
these
Nations
unknown
to
the
Jews
,
and
their
ancestors
,
were
probably
those
of
America
,
the
Southern
,
and
the
Greenlanders
,
and
the
rest
,
to
which
neither
the
Jew
,
nor
the
rest
of
the
Gentiles
as
yet
had
accesse
,
To
this
adde
what
is
written
concerning
the
King
of
the
Jews
,
Psalm
18.
A
people
whom
I
know
not
shall
serve
me
,
and
expound
and
conjecture
in
this
Psalm
,
as
in
Deuteronomy
.
And
that
by
a
most
indubitable
truth
I
may
clear
it
,
that
the
Gentiles
were
different
in
kinred
and
their
first
original
from
the
Jews
,
take
good
heed
to
that
which
God
says
to
Abraham
,
at
which
time
he
enjoyns
circumcision
to
him
and
all
his
house
,
Gen.
27.
says
he
,
The
servant
born
in
thy
house
,
and
bought
with
thy
money
shall
be
circumcised
,
and
whatsoever
of
your
own
linage
;
that
is
to
say
,
whatsoever
is
not
of
the
stock
of
Adam
,
who
was
the
stock
of
Abraham
.
The
strangers
were
sprung
from
another
stock
,
then
either
Adams
or
Abrahams
.
Nor
will
it
be
an
ill
supposition
,
to
take
here
for
the
linage
of
Abraham
,
Abraham
himself
,
as
he
is
taken
for
the
father
,
and
the
Jews
,
with
a
regard
to
the
promises
made
to
Abraham
,
the
first
of
all
the
Jews
;
in
which
sense
he
is
called
the
first
and
the
linage
of
the
Iews
,
the
first
Chapter
of
Matthew
,
which
is
the
genealogie
of
Christ
.
And
that
thou
maist
know
,
&
grant
thy self
,
that
the
linage
of
Abraham
in
this
place
is
to
be
recall'd
to
Adam
the
father
of
Abraham
,
read
what
is
written
in
the
end
of
that
17
Chap.
of
Genesis
.
And
all
the
men
of
that
house
,
as
well
born
at
home
,
as
bought
with
money
,
and
strangers
were
circumcised
.
Abram
then
had
domesticks
his
own
Country
people
,
and
those
which
were
born
in
his
house
:
that
is
to
say
,
of
of
the
same
stock
of
Adam
,
as
he
was
born
;
as
also
those
that
were
bought
,
who
were
of
another
stock
and
linage
different
from
that
of
Abraham
,
and
who
had
not
their
original
from
Adam
,
the
stock
of
Abraham
,
or
which
is
the
same
with
Adamits
,
whom
notwithstanding
Abraham
is
said
to
have
circumcised
,
as
if
they
had
been
Adamits
,
and
of
the
stock
of
Abraham
.
The
stock
and
originals
of
all
Nations
is
confus'd
and
unknown
for
this
reason
;
because
those
created
from
an
unknown
beginning
,
and
innumerable
ages
ago
upon
all
the
earth
,
propagation
still
increasing
,
by
which
they
were
throng'd
one
upon
another
,
as
likewise
by
manifold
conjunction
in
which
they
were
mingled
one
among
another
,
destroyed
and
confused
the
knowledge
of
their
first
beginnings
.
But
no
such
thing
happened
to
the
Jews
.
For
their
proper
and
certain
original
and
stock
is
in
Adam
,
from
a
beginning
very
well
known
,
and
not
very
far
distant
,
and
deriv'd
by
a
continual
line
to
these
days
,
by
a
line
as
yet
different
from
the
Gentiles
.
We
have
Josephus
a
Jew
himself
,
and
a
most
acute
Writer
of
the
affaires
of
the
Jews
,
witnesse
of
this
truth
:
where
against
Appion
he
asserts
the
proper
original
of
his
own
Nation
,
which
he
there
calls
a
conjunction
,
and
which
in
his
Jewish
antiquities
he
likewise
derives
from
Adam
.
The
Gentiles
,
who
according
to
my
supposition
were
originally
created
in
all
the
earth
,
are
call'd
almost
every
where
sons
of
men
;
because
they
had
their
stocks
and
originals
,
not
from
one
man
,
but
innumerable
fathers
of
the
first
creation
.
But
the
son
of
man
simply
so
called
,
was
a
Jew
,
who
is
likewise
called
the
son
of
Adam
,
and
the
son
of
Isch
;
that
is
to
say
,
the
son
of
Adam
,
the
first
father
of
the
Jews
,
and
only
author
of
that
Nation
,
who
is
called
Isch
,
a
man
by
way
of
eminence
,
and
his
Wise
called
Ischa
,
Gen.
2.
The
common
opinion
is
,
that
the
Gentiles
sprung
from
the
Jews
which
fell
over
to
the
Gentiles
;
as
for
example
,
That
some
sprung
from
Cain
,
who
dishinherited
himself
:
from
the
sons
of
Cham
,
whom
Noe
cursed
:
from
the
sons
of
Ismael
,
the
Bastard
:
of
the
sons
of
wicked
Esau
;
but
every
one
ought
to
know
,
those
sort
of
Jews
were
never
accounted
Strangers
and
Gentiles
,
but
Jews
,
and
brethren
of
the
Jews
;
of
which
Moses
is
an
eminent
witnesse
,
where
he
speakes
of
those
that
were
fit
to
be
denizen'd
amongst
the
Iews
.
Thou
shalt
not
,
sayes
he
,
loath
the
Edomite
,
because
he
is
thy
brother
,
Nor
the
Egyptian
,
because
thou
wast
a
stranger
in
his
land
.
Here
observe
,
that
the
Edomites
having
lost
their
liberty
by
falling
off
from
the
sons
of
Adam
,
are
again
restored
,
as
brethren
of
the
Jews
,
and
of
the
same
descent
.
And
the
Egyptians
admitted
as
fellow
citizens
(
who
had
been
their
entertainers
)
as
strangers
,
being
of
the
stock
of
the
Gentiles
.
Moses
likewise
understood
the
Edomites
to
be
the
brethren
of
the
Jews
,
when
he
sent
Messengers
to
Edam
,
to
tell
them
,
Thus
saith
thy
brother
Israel
,
Numb
.
Chap.
20.
The
Ismaelites
are
also
reckon'd
amongst
the
brethren
of
the
Jews
,
as
they
are
the
seed
of
Abraham
,
Gen.
21.
I
will
make
the
son
of
thy
handmaid
a
great
Nation
,
because
he
is
thy
seed
.
You
may
say
the
same
of
the
Moabite●
and
Ammonites
;
the
seed
of
Lot
,
being
sprung
of
the
same
seed
.
Thare
the
father
of
Abraham
;
and
imagin
the
same
of
the
sons
of
Cain
and
Cham
,
who
departed
,
and
were
strangers
from
the
Iews
,
as
being
notwithstanding
of
the
same
stock
.
All
the
Jews
are
called
brethren
,
because
likewise
deriv'd
from
Adam
,
and
all
begoten
of
Adam
.
But
the
Gentiles
were
neither
brethren
amongst
the
Iews
,
nor
thought
the
brethren
of
the
Iews
;
for
all
of
them
were
almost
of
divers
fathers
,
because
men
innumerable
were
at
first
created
,
for
which
they
were
call'd
sons
of
men
,
to
distinguish
them
from
the
Iews
,
who
were
all
the
sons
of
Adam
,
and
therefore
were
call'd
sons
of
men
.
The
Gentiles
were
not
numbred
amongst
the
brethren
of
the
Iews
,
because
they
were
esteem'd
aliens
,
strangers
of
a
diverse
stock
from
the
sons
of
Adam
,
Thou
canst
not
make
one
King
who
is
of
another
stock
,
but
only
thy
brother
;
says
God
to
the
Jews
,
Deut.
17.
that
is
to
say
.
thou
canst
not
make
a
Gentile
,
who
is
not
thy
brother
,
thy
King
;
but
him
shalt
thou
appoint
whom
God
shall
chuse
of
the
number
of
thy
brethren
;
that
is
to
say
,
of
the
Jews
,
which
is
set
down
in
the
same
place
.
Therefore
,
let
us
resolve
that
the
Gentiles
are
different
in
stock
and
original
from
the
Jews
,
which
I
was
to
prove
.
The
Third
Book
of
this
SYSTEME
OF
DIVINITY
CHAP.
I.
The
original
of
the
Gentiles
is
proved
to
be
different
from
the
original
of
the
Jews
,
out
of
Genesis
.
The
Gentiles
were
created
in
that
creation
which
is
mentioned
Chap.
1.
All
creatures
and
all
men
male
and
female
were
created
on
the
sixth
day
of
the
creation
,
as
plants
,
trees
,
and
fleeing
fowls
,
upon
their
own
days
through
all
the
world
.
Why
upon
that
day
one
man
,
and
he
alone
,
from
whom
all
should
arise
,
was
not
created
.
BUt
go
to
,
that
I
may
leave
nothing
un-essay'd
that
may
conduce
to
the
clearing
of
this
famous
Argument
.
I
'll
prove
out
of
Genesis
it self
,
that
the
Gentiles
are
different
in
stock
from
he
Jews
,
which
being
understood
it
shall
appear
●leares
,
th●n
the
Su●
,
That
〈◊〉
of
the
first
But
indeed
,
to
read
,
that
which
●erlwaded
by
your
Ottin●on●
of
〈…〉
with
superstition
,
you
dare
,
nor
will
not
understand
,
is
not
to
read
it
.
Here●●en
〈◊〉
of
such
P●it●●
as
in
holy
mysteries
is
entertained
,
and
betake
my self
to
that
Faith
which
is
the
Sister
of
a
good
Understanding
,
and
which
loves
right
Re●son
.
Hen●e
then
,
those
ill
contriv'd
,
and
ill
hanging
together
miracles
,
which
such
fain
to
themselves
,
who
use
to
have
their
recourse
to
needless
Faith
and
the
power
of
God
,
not
necessary
in
such
cases
,
when
there
own
reason
is
weak
.
This
they
gain
,
that
without
choice
,
believing
every
thing
,
no
body
believes
them
in
any
thing
;
for
where
reason
is
absolutely
weakened
,
there
Faith
is
quite
destroyed
,
especially
in
those
things
where
there
is
a
natural
,
rational
,
or
historical
connexion
:
such
as
are
related
in
the
first
Chapter
of
Genesis
,
of
the
Creation
of
the
first
men
,
of
the
framing
of
Adam
,
and
of
the
framing
of
Eve
his
Wife
,
as
also
of
Cain
and
Abel
,
brothers
:
the
chief
heads
of
which
I
shall
only
touch
here
.
It
is
clear
then
,
from
the
beginning
of
Genesit
,
in
that
sixth
day
wherein
the
earth
brought
forth
all
Creatures
,
That
God
upon
the
same
day
〈◊〉
man
and
created
the
male
and
femal●
.
〈…〉
Oenesis
speaks
here
of
the
species
〈…〉
them
,
and
relates
the
individuals
,
Mate
and
Pemale
:
he
declares
,
that
every
Male
was
created
with
the
Female
,
for
the
Male
and
Female
are
taken
for
one
man
:
for
he
manifests
that
without
interruption
and
by
one
action
and
the
same
tenour
of
creation
,
man
were
created
by
God
,
Male
and
Female
,
they
two
being
one
man
:
but
Genesis
called
that
one
man
,
being
Male
and
Female
,
Adam
:
for
if
the
Scripture
at
any
time
has
occasion
to
mention
one
man
indifferently
,
or
all
mankinde
,
it
uses
to
express
them
all
in
the
same
word
,
by
the
proper
name
of
Adam
.
Moreover
,
for
the
same
reason
as
the
earth
brought
forth
grass
and
trees
and
all
things
were
enlivened
;
I
say
,
as
all
things
were
created
according
to
their
own
species
and
in
their
own
dayes
,
in
the
self-same
progressive
Creation
upon
the
whole
earth
,
whether
known
to
our
Fore-fathers
or
but
lately
,
or
not
yet
known
:
According
to
the
same
Analogy
of
Creation
,
we
must
believe
,
that
men
were
made
by
God
Male
and
Female
in
one
day
,
with
an
uninterrupted
Creation
,
and
upon
the
whole
earth
,
and
that
there
was
no
place
in
the
whole
earth
which
brought
forth
grass
,
fostered
trees
&
cattel
,
which
before
the
sixth
and
last
day
of
the
absolute
Creation
had
not
its
own
men
and
its
own
Lords
.
Besides
,
these
things
were
certainly
created
to
serve
man
their
Lord
,
speaking
in
specie
,
or
men
their
Lords
,
mentioning
the
individuals
:
and
God
would
have
seem'd
to
have
created
something
in
vain
&
inconvenient
,
if
upon
that
same
day
,
when
he
ordained
these
things
for
the
service
of
men
,
he
had
not
created
men
at
the
same
time
,
who
had
either
used
them
,
or
might
have
used
them
wheresoever
they
were
.
But
if
we
affirm
Adam
to
be
the
first
and
the
onely
man
by
whom
afterwards
the
colonies
of
men
were
drawn
out
and
dispersed
over
the
earth
,
to
what
purpose
in
that
vast
space
of
time
in
which
the
whole
earth
must
needs
receive
its
people
from
one
man
:
I
say
,
to
what
purpose
should
the
Countries
of
Mesopotamia
,
the
Antipodes
,
bring
forth
grass
and
herbs
?
for
what
Lords
use
,
should
the
fruit
have
hung
upon
the
trees
in
those
Countries
?
the
cattel
of
,
them
whom
should
they
have
helped
?
being
meerly
created
for
that
purpose
to
help
men
:
for
either
in
that
long
space
of
time
,
you
must
confess
that
they
were
created
in
vain
,
or
created
to
an
use
that
God
had
never
appointed
them
for
,
or
else
,
that
men
were
there
created
to
make
use
of
them
.
The
world
was
created
in
the
beginning
every
way
perfectly
adorned
,
every
way
perfectly
good
,
every
way
perfectly
fair
:
But
the
World
had
been
created
in
the
beginning
every
way
without
ornament
,
every
way
imperfect
in
fairness
,
every
way
imperfect
in
goodness
,
which
is
a
sin
to
think
,
if
all
the
places
in
the
earth
had
at
first
wanted
their
own
men
.
The
earth
had
been
deformed
if
it
had
wanted
grass
,
trees
,
and
creatures
;
but
they
had
been
absolutely
deformed
indeed
,
if
they
had
wanted
at
the
beginning
their
comliness
and
ornament
,
their
men
,
for
whom
the
earth
was
created
,
and
all
that
therein
is
;
and
if
the
ground
had
wanted
Tillers
,
as
it
requires
.
What
was
the
intention
of
God
in
the
Creation
of
the
world
,
is
found
by
God's
Decree
in
the
preservation
and
Government
of
the
World
.
It
is
written
,
Exod.
23.
That
God
when
he
led
Israel
out
of
Egypt
to
lead
them
into
the
Land
of
Canaan
did
thus
provide
for
him
,
I
will
not
throw
on
t
the
people
of
the
Land
of
Canaan
before
thy
face
,
least
the
Land
become
waste
,
and
wild
beasts
multiply
against
thee
:
I
will
by
little
and
little
drive
them
out
of
thy
sight
till
thou
be
encreased
,
and
possess
the
Land
.
That
is
likewise
written
in
Deut.
7.
these
words
,
The
Lord
shall
consume
these
Nations
in
thy
sight
by
little
and
little
:
thou
canst
not
overthrow
them
at
once
,
least
the
wilde
beasts
encrease
against
thee
.
Here
is
a
two-fold
condition
why
God
would
not
in
one
year
,
and
at
one
push
,
throw
out
all
the
Nations
of
the
Land
of
Canaan
,
in
whose
place
he
was
to
settle
the
Jews
.
The
first
was
,
because
he
would
not
have
that
earth
,
which
he
was
about
to
bless
,
to
become
ugly
and
ill-favoured
;
for
there
is
horror
,
not
comliness
in
desolation
,
yea
,
solitariness
is
a
mark
of
cursing
.
Therefore
did
the
Prophet
weep
when
she
was
cursed
,
Why
dost
thou
sit
a
solitary
City
,
that
was
full
of
people
.
And
afterwards
,
All
the
comliness
of
Sion
is
departed
from
her
:
her
Princes
,
her
young
men
,
and
her
virgins
are
gone
into
captivity
.
And
Isaiah
ch.
64.
The
city
of
the
holy
one
is
laid
waste
,
Jerusalem
is
desolate
.
The
second
caution
was
,
Lest
the
Beasts
should
grow
and
multiply
in
Canaan
against
the
people
of
God
.
The
first
caution
was
,
for
comliness
;
the
second
for
security
.
God
would
not
,
as
h●
might
easily
have
done
,
quite
destroy
the
Nations
of
Canaan
;
but
drive
them
out
by
little
and
little
,
till
the
people
of
the
Jews
might
encrease
,
and
that
Land
might
have
its
ful
number
of
its
own
men
,
which
should
be
the
glory
of
the
earth
.
The
Lord
would
have
his
people
encreased
to
a
full
and
sufficient
number
of
inhabitants
,
which
should
be
able
to
defend
themselves
from
the
beasts
of
Canaan
,
and
secure
the
people
.
But
if
God
had
a
double
caution
in
this
case
for
the
comliness
and
security
of
the
Land
of
Canaan
alone
,
although
the
Jews
then
abounded
in
number
,
and
were
grown
to
be
many
hundred
thousands
,
What
care
shall
we
think
God
took
in
the
Creation
of
the
World
,
for
the
comliness
not
onely
of
one
Land
,
but
also
of
the
Lands
of
the
whole
World
,
lest
they
should
be
made
desolate
,
if
he
had
created
one
man
and
one
Woman
from
the
beginning
in
the
earth
.
And
if
God
would
not
expose
many
hundred
thousand
Jews
to
the
beasts
of
one
Land
,
shall
we
think
,
that
he
would
expose
one
single
man
and
woman
to
the
heasts
of
all
Lands
?
Certainly
,
if
the
beasts
of
the
Land
of
Canaan
had
been
so
much
multiplied
against
so
many
hundred
thousand
Jews
that
dwelt
in
't
:
much
more
should
they
have
been
multiplied
against
Adam
and
Eve
,
being
alone
upon
the
whole
earth
.
CHAP.
II.
Adam
was
created
apart
from
other
men
in
that
creation
which
is
mentioned
Gen.
2.
Adam
was
thefirst
and
father
of
the
Jews
,
not
of
all
men
.
The
framing
of
Adam
was
altogether
different
from
the
creation
of
the
first
men
.
Eve
could
not
be
created
the
same
day
as
Adam
was
made
.
THe
author
of
Genesis
having
absol●'d
in
the
first
Chapter
the
six
dayes
of
the
creation
,
begins
the
second
Chapter
from
the
sanctification
of
the
Sabbath
,
which
was
the
seventh
day
,
and
rehearses
what
he
had
said
in
the
first
Chapter
of
the
creation
:
of
the
whole
of
which
there
was
no
more
to
be
related
.
But
because
the
nation
of
the
Jews
was
separate
and
set
apart
from
all
the
Nations
of
the
earth
,
being
elected
by
God
,
That
it
might
be
to
him
a
peculiar
people
of
all
the
nations
upon
the
earth
,
which
we
prov'd
our
of
the
7
of
Deut
Therefore
the
author
of
the
Pentateuch
,
who
was
himself
a
Jew
,
whose
end
it
was
to
write
the
original
,
the
deduction
,
the
Laws
and
Chronologie
of
his
own
Nation
apart
from
the
creation
of
the
whole
world
,
and
of
all
Nations
,
begins
the
particular
framing
of
the
first
Jew
,
from
whom
that
peculiar
and
choice
Nation
was
deriv'd
;
that
is
,
of
them
by
whom
salvation
should
be
communicated
to
all
Nations
in
Christ
,
as
to
all
Nations
had
come
perdition
from
Adam
.
And
God
fram'd
Adam
,
Gen.
2.
Man
,
that
is
,
Adam
;
But
because
this
Narration
begins
with
and
,
it
is
ordinarily
received
as
a
more
special
explanation
of
the
creation
of
that
man
in
his
kind
of
whom
Moses
spake
in
the
Ch.
1.
Let
us
make
man
.
But
they
heed
not
that
the
particle
and
in
the
Hebrew
is
the
introduction
of
a
new
matter
,
not
a
continuation
of
that
which
was
mention'd
before
:
such
beginnings
of
Narrations
you
shall
every
where
meet
with
in
sacred
authors
;
yea
books
beginning
with
and
,
as
Ezechi●l
.
And
it
came
to
pass
in
the
thirtieth
year
.
And
Jonas
:
〈◊〉
the
word
of
the
Lord
came
to
Jonas
.
Hence
is
it
chiefly
prefum'd
,
that
this
framing
of
Adam
was
not
that
which
is
mentioned
in
the
former
Chapter
of
Gen.
Because
it
is
granted
by
all
,
that
●ha●
first
creation
in
the
first
Chapter
;
which
accoring
to
my
supposition
,
was
the
creation
of
the
first
men
,
was
compleated
mone
day
,
the
sixth
and
the
last
;
as
is
set
down
in
the
first
Chapter
.
But
it
is
impossble
,
that
all
those
things
which
are
set
down
in
the
second
Chapter
,
could
have
been
transacted
in
that
time
which
is
receiv'd
from
morning
to
evening
.
Therefore
much
lesse
in
the
half
of
that
sixth
day
,
in
which
God
first
oreated
all
creatnres
,
then
man
.
Let
us
tell
every
minute
in
which
God
was
pleased
to
declare
that
all
his
works
were
perform'd
with
time
,
though
he
could
have
done
them
without
time
,
We
shal
find
no
such
thing
in
the
first
creation
of
men
,
nor
the
action
of
the
creation
of
male
and
female
interrupted
,
as
it
is
a
long
space
betwixt
the
forming
of
Adam
and
Eve
.
It
is
first
said
,
That
God
created
Adam
of
the
clay
of
the
earth
:
Where
observe
,
that
God
,
who
in
the
first
Chapter
created
man
not
simply
of
the
earth
,
but
of
that
first
matter
of
which
he
made
the
earth
;
in
this
second
Chapter
fram'd
Adam
of
the
dust
of
the
earth
.
Observe
that
God
,
I
say
,
who
was
in
the
first
Chapter
the
Creator
of
man
,
was
in
the
second
the
framer
of
Adam
.
For
which
cause
God
is
also
the
framer
of
the
Jews
▪
Isa.
45.
Thus
says
the
Lord
,
the
holy
One
of
Israel
his
maker
.
The
maker
of
Israel
,
because
the
maker
of
Adam
,
the
first
Father
of
Israel
.
But
of
this
enough
already
.
Secondly
,
it
is
said
,
That
God
breath'd
upon
the
face
of
Adam
the
breath
of
life
.
Thirdly
,
He
led
him
into
Paradise
.
Take
good
notice
of
these
words
of
Genesis
.
God
had
planted
from
the
beginning
a
Pa●
adise
of
pleasure
,
wherein
to
place
man
.
Understand
by
that
beginning
,
not
of
that
time
in
which
God
made
Adam
,
but
of
that
beginning
long
before
,
which
is
spoken
from
the
beginning
of
the
first
Chapter
of
Genesis
:
In
the
beginning
God
created
the
heaven
and
the
earth
.
In
which
he
likewise
created
men
in
their
kind
,
who
from
the
beginning
did
inhabite
that
earth
.
Certainly
,
if
this
Adam
had
been
he
who
was
created
in
the
beginning
,
three
dayes
after
the
earth
was
created
,
Genesis
had
not
spoken
of
this
Adam
whom
the
Lord
carryed
into
Paradise
,
God
had
planted
Paradise
from
the
beginning
:
Nay
rather
upon
the
third
day
he
made
Paradise
;
for
the
third
day
dry
land
appeared
,
and
Paradise
was
planted
,
and
the
sixth
day
man
was
created
in
his
kind
.
Fourthly
,
it
is
written
,
that
God
gave
this
Adam
laws
,
what
he
should
eat
,
what
he
should
not
eat
,
what
he
should
doe
,
what
he
should
shun
.
Observe
here
narrowly
no
Law
given
to
the
men
of
the
first
creation
,
which
is
related
in
the
first
Chapter
of
Genesis
:
and
no
tree
forbidden
them
.
And
God
said
,
Behold
I
have
given
you
every
herb
bearing
seed
upon
earth
,
and
all
trees
which
have
in
them
their
seed
,
according
to
their
kind
,
that
it
may
be
to
you
for
meat
.
The
tree
of
knowledge
of
good
and
evil
was
forbidden
Adam
,
the
first
man
of
the
second
creation
,
which
is
mentioned
in
the
second
Chapter
,
Thou
mayest
eat
of
every
tree
in
the
garden
;
but
of
the
tree
of
the
knowledge
of
good
and
evil
thou
shalt
not
eat
;
For
in
the
day
that
thou
eatest
of
it
,
thou
shalt
dye
the
death
:
But
those
being
divers
ordinances
,
argue
different
times
.
Fifthly
,
the
Scripture
stammeringly
shews
us
,
That
God
had
learn'd
,
as
it
were
by
experience
,
in
a
certain
time
passed
,
That
Adam
being
without
a
helper
,
had
neither
till'd
,
nor
conveniently
kept
the
Garden
.
Therefore
God
said
,
It
is
not
convenient
that
man
should
be
alone
.
Let
us
make
him
a
helper
like
unto
himself
.
Sixthly
,
God
brought
to
Adam
all
the
creatures
of
the
earth
,
and
all
the
fowls
of
heaven
.
Which
it
is
not
likely
he
did
in
half
a
day
.
For
thither
must
the
Elephants
come
from
the
furthest
parts
of
India
and
Africk
,
who
are
of
a
heavy
and
a
slow
pace
.
What
shall
I
speak
of
so
many
several
species
of
creatures
and
fowls
,
unknown
to
our
Hemisphere
,
who
must
swim
so
much
Sea
,
pass
over
so
much
Land
,
to
come
from
America
to
Mesopotamia
,
and
there
receive
their
names
.
Seventhly
,
He
saw
what
he
would
call
them
.
He
saw
;
that
is
,
that
he
took
notice
that
he
should
fitly
call
every
one
of
them
,
and
in
every
name
he
disputed
with
himself
;
that
is
,
he
had
those
operations
of
mind
which
are
distinguishable
,
discursively
,
and
in
time
.
Nor
is
it
possible
that
Adam
could
in
one
half
of
a
day
see
all
the
creatures
of
the
earth
,
and
the
fowls
of
heaven
,
and
then
premeditately
give
every
one
of
them
a
convenient
name
;
which
neither
in
pronouncing
of
their
names
,
not
in
a
continual
rehearsing
of
them
,
he
could
have
perform'd
in
so
short
a
time
.
Eighthly
,
God
sent
a
deep
steep
upon
Adam
,
and
when
he
had
slept
a
long
and
deep
sleep
,
God
took
one
of
his
ribs
,
and
filled
up
the
flesh
for
it
.
Ninthly
,
He
made
a
●oman
of
the
rib
.
Nor
did
the
Grecian
Jews
believe
that
the
rib
of
Adam
was
made
a
woman
the
same
day
that
Adam
was
made
;
for
they
affirm
,
That
Adam
was
made
in
the
New
Moon
,
that
is
,
the
first
day
of
the
Moon
.
But
Eve
was
made
the
second
day
of
the
Moon
.
Which
the
famous
Salmasius
has
mentioned
in
his
Climacterical
years
,
and
refuted
the
superstition
of
the
Jews
;
and
withall
,
has
cleared
their
Opinion
,
who
believ'd
that
there
was
the
distance
of
a
day
betwixt
their
creation
.
Tenthly
,
God
brought
Eve
to
Adam
.
If
you
all
reckon
these
things
severally
,
not
half
a
day
,
not
a
week
,
not
a
moneth
will
suffice
for
half
of
them
.
Nor
is
it
to
be
overslip'd
,
that
Adam
called
that
Female
a
woman
,
as
being
taken
out
of
a
man
,
nor
call'd
her
man
,
as
the
females
were
in
the
first
creation
.
He
created
them
male
and
female
.
For
this
man
in
the
second
creation
did
so
much
excell
all
other
men
who
were
created
before
,
and
begotten
till
his
time
;
for
which
cause
he
was
to
be
the
first
,
and
the
Father
of
a
Nation
chosen
by
God
,
and
by
which
he
was
to
represent
,
by
Gods
decree
,
all
mankind
.
That
he
could
find
no
fit
helper
for
him
amongst
all
the
women
of
the
former
creation
;
But
a
woman
must
be
fram'd
for
him
more
excellent
than
all
oother
women
.
And
hence
it
comes
to
passe
;
that
Marriages
with
the
rest
of
the
Nations
are
strictly
forbidden
the
Jews
:
and
that
the
marriages
of
the
sons
of
God
must
not
be
made
with
the
daughters
of
men
,
left
the
holy
and
elect
people
should
be
defiled
with
the
prophane
Nations
,
and
those
that
were
created
altogether
in
a
huddle
.
CHAP.
III.
Of
the
marvellous
framing
of
Adam
.
Of
the
marvellous
conceptions
of
Isaac
and
Christ
.
Adam
was
made
a
type
of
Christ
,
in
all
things
like
him
,
but
his
justice
.
Eve
,
the
wife
of
Adam
,
was
likewise
a
figure
of
the
Church
,
who
was
the
spouse
of
Christ
.
THey
which
take
pains
in
reading
of
the
holy
Scripture
,
and
are
serious
in
the
perusal
of
them
,
find
three
men
marvellously
and
peculiarly
brought
forth
.
The
first
,
is
Adam
.
The
second
,
Isaac
.
The
third
,
Jesus
Christ
.
The
first
was
Adam
,
whose
mother
was
the
Earth
,
God
his
father
.
The
second
Isaac
,
whose
father
was
Abraham
,
God
was
his
mother
:
for
it
left
off
with
Sarah
to
be
according
to
the
manner
of
women
,
Gen.
18.
To
which
God
alluding
,
Isa.
46.
speaking
to
the
Jews
,
the
sons
of
Isaac
,
says
,
he
carryed
them
in
his
womb
.
The
third
is
Jesus
Christ
,
whose
mother
was
a
Virgin
,
and
whose
father
God
.
God
was
father
both
to
Adam
and
Christ
,
under
whose
imputation
all
the
world
was
sometimes
to
fall
.
God
was
the
father
,
Adam
,
was
the
son
of
God
.
Christ
was
the
son
of
God
,
and
God
the
son
.
Adam
was
a
sinner
,
Christ
was
just
.
In
all
other
things
Adam
and
Christ
were
alike
.
Adam
was
a
type
of
Christ
,
and
opposite
to
Christ
.
Isaac
was
a
type
of
Christ
,
and
in
the
middle
'twixt
Adam
and
Christ
.
Christ
was
a
Prototype
of
Isaac
,
and
an
Antitype
of
Adam
.
The
common
Opinion
is
,
That
Adam
was
created
by
God
of
a
full
age
,
of
the
perfect
stature
of
a
man
,
and
that
the
day
wherein
he
was
created
,
he
might
be
a
man
of
thirty
yeers
of
age
,
at
which
age
,
Christ
died
.
Truely
,
I
shall
rather
think
,
that
Adam
was
in
all
things
like
Christ
,
except
the
justice
of
Christ
;
as
Christ
was
made
in
all
things
like
Adam
,
except
the
sin
of
Adam
:
and
that
Adam
not
streight
,
nor
the
first
day
,
but
by
leisure
,
and
by
several
ages
,
successively
grew
from
infancy
and
youth
to
man's
estate
,
by
as
many
degrees
as
Christ
arived
at
the
same
state
at
which
Isaac
arived
at
it
,
being
himself
likewise
miraculously
brought
forth
:
and
as
other
men
begotten
after
the
ordinary
manner
,
arise
from
children
to
be
men
.
And
he
shall
finde
this
to
be
most
probable
,
whosoever
shall
seriously
peruse
the
History
of
Adam
,
from
the
framing
of
him
,
till
the
framing
of
his
wife
Eve
;
for
God
framed
Adam
out
of
Paradise
,
whom
he
afterwards
carried
into
Paradise
,
that
he
might
manure
it
,
sayes
Genesis
.
Hence
I
gather
,
that
Adam
was
framed
an
Infant
without
Paradise
,
because
I
read
,
that
he
was
carried
into
Paradise
to
till
it
,
at
such
time
of
his
age
and
strength
as
he
was
able
to
perform
it
.
Again
,
I
believe
that
that
Paradise
was
that
place
of
the
Holy
Land
which
is
called
Arabia
felix
;
for
it
is
bounded
Chap.
2.
Genesis
,
By
Tigris
and
Euphrates
,
two
Rivers
joining
their
streams
in
their
course
towards
Arabia
,
fall
into
the
Bay
of
Persia
.
Arabia
felix
is
likewise
to
be
understood
the
Paradise
of
the
Lord
,
in
that
place
of
Gen.
12.
where
Lot
lifting
up
his
eyes
saw
all
the
Region
about
Jordan
,
which
was
altogether
watered
like
the
Paradise
of
the
Lord
,
and
like
Egypt
,
as
thou
comest
from
Segor
:
for
it
is
probable
,
that
Genesis
has
compared
and
joyned
to
Arabia
felix
and
Egypt
,
two
neighbouring
Regions
,
and
two
of
the
most
pleasant
.
I
think
that
Adam
was
brought
to
that
Holy
Land
,
even
as
I
finde
Abraham
led
to
the
same
Land
:
that
Adam
might
have
the
first
natural
possession
of
it
,
the
first
and
the
father
of
all
the
Jews
,
and
which
by
a
stricter
title
,
and
a
more
peculiar
obligation
,
God
might
afterwards
promise
&
give
Abraham
,
and
to
the
Jews
his
posterity
,
being
Adam's
seed
,
and
his
own
.
Adam
being
a
young
man
and
cultivating
of
Paradise
,
God
thought
of
giving
him
a
Wife
;
and
being
as
it
were
uncertain
whom
he
should
bestow
upon
him
,
he
brought
unto
him
all
the
creatures
of
the
earth
,
and
all
the
Fowls
of
heaven
,
that
he
might
see
what
he
would
call
them
:
for
every
thing
whatsoever
Adam
called
it
,
that
is
the
name
thereof
.
Here
I
imagine
two
things
:
first
,
because
it
is
said
;
that
he
might
see
what
Adam
would
call
them
;
that
he
might
see
,
denotes
,
that
Adam
made
use
of
his
reason
in
the
proper
and
determinate
Names
,
which
he
gave
to
all
the
living
creatures
and
fowls
.
And
hence
I
gather
,
That
Adam
being
now
of
ripe
age
,
was
taught
the
natural
history
of
all
Creatures
and
Fowls
.
As
is
known
of
Moses
,
whom
we
read
to
have
been
,
by
the
care
of
Pharaohs
daughter
,
bred
in
all
the
wisdom
of
the
Egyptians
.
As
also
Rabbi
Moses
Ben-Maymon
,
makes
mention
of
the
books
of
his
Predecessors
,
which
make
relation
of
Adam's
Master
,
whose
name
,
say
they
,
was
Somboscer
.
And
although
I
give
little
credit
to
the
Fables
of
the
Rabbins
,
yet
there
is
nothing
so
fabulous
▪
but
has
a
tast
of
an
ancient
truth
.
Then
it
is
written
,
all
which
Adam
called
any
living
thing
;
that
is
the
name
of
it
.
Hence
I
guess
,
that
at
what
time
Adam
did
conceive
the
nature
of
all
creatures
and
fowls
,
he
at
the
same
time
set
them
down
in
writing
,
and
made
a
book
of
all
their
names
;
for
how
could
it
come
to
passe
,
that
every
thing
which
Adam
called
any
thing
,
should
be
the
name
of
it
,
unlesse
Adam
at
the
same
time
when
he
nam'd
them
,
had
then
composed
a
Dictionary
of
them
for
the
use
of
posterity
,
least
Adam
himself
should
have
forgotten
all
those
living
creatures
and
fowls
,
which
he
was
never
afterwards
to
see
?
For
all
Lands
and
Countries
are
not
stored
with
all
manner
of
Cattel
and
Fowls
.
Adam
call'd
by
their
names
all
creatures
,
and
all
Fowls
,
and
all
Beasts
of
the
earth
.
But
for
Adam
,
sayes
Genesis
,
was
not
found
a
helper
like
to
himself
.
It
would
be
absurd
to
think
,
that
a
helper
was
sought
for
Adam
amongst
the
Beasts
of
the
earth
,
and
the
Fowls
of
heaven
.
For
,
what
similitude
or
relation
has
a
man
with
a
four-footed
Beast
or
a
Bird
?
But
here
you
must
observe
,
that
the
Gentiles
,
and
those
men
of
the
first
creation
,
are
here
numbred
amongst
the
rest
of
the
living
creatures
,
as
you
shall
finde
them
without
distinction
called
with
the
rest
of
the
beasts
,
The
People
that
treads
the
earth
,
Isa.
42.
Yea
,
that
they
were
called
Beasts
by
the
Jews
,
and
so
esteem'd
,
as
is
prov'd
before
.
This
then
is
the
meaning
of
Genesis
,
That
Adam
did
not
find
a
helper
amongst
the
Females
of
those
creatures
,
that
is
,
the
Gentiles
;
For
Adam
such
an
excellent
man
,
who
was
Isch
,
an
excellent
wife
must
be
chosen
,
who
should
be
Ischa
,
and
not
an
ordinary
and
Gentile-woman
.
Therefore
a
wife
was
fram'd
for
Adam
.
But
,
as
a
house
does
not
arise
from
the
bottom
,
nor
is
perfected
so
soon
,
as
in
one
day
to
be
inhabited
:
so
doe
I
believe
that
Eve
was
not
made
so
perfect
in
that
very
day
wherein
she
was
taken
out
of
the
side
of
Adam
,
that
she
was
marriageable
.
Besides
,
Eve
was
a
mystical
figure
of
the
Church
of
Christ
,
for
that
same
reason
as
we
laid
before
Adam
was
a
type
of
Christ
.
Yea
,
and
that
is
most
certain
,
that
the
marriage
of
Adam
and
Eve
was
a
Sacrament
and
mystery
,
signifying
that
unanimous
conjunction
by
which
God
adheres
to
his
Church
.
Again
,
we
understand
that
the
Church
,
the
spouse
of
Christ
,
was
built
thus
,
Mat.
16.
as
we
find
Eve
built
in
this
Chapter
of
Genesis
,
where
God
speaks
to
his
Church
in
these
words
,
I
multiplyed
thee
as
the
herb
of
the
field
.
Thou
wast
multiplyed
and
made
great
,
and
thou
enter'dst
in
,
and
came
to
have
womens
attire
.
Thy
brests
swell'd
,
and
thy
hair
sprouted
;
and
behold
thy
time
a
time
of
lovers
.
I
guesse
that
Eve
,
the
wife
of
Adam
,
grew
from
her
infancle
to
ripe
age
by
little
and
little
,
as
a
house
grows
,
as
trees
grow
,
which
are
call'd
the
sprouts
of
the
field
,
from
twigs
to
large
branches
:
so
as
we
read
in
this
place
the
Church
did
,
which
was
the
Spouse
of
Christ
.
The
Lord
brought
Eve
to
Adam
.
I
guesse
that
Eve
being
now
of
age
,
and
ready
for
a
man
,
was
brought
to
Adam
at
that
same
time
when
Adam
was
of
ripe
age
about
the
three
and
thirtieth
year
of
his
age
:
so
as
Adam
may
be
thought
to
have
sinned
in
the
same
year
of
his
age
as
Christ
dyed
for
the
sinne
of
Adam
.
Which
things
if
they
be
so
,
what
difference
was
there
betwixt
the
forming
of
Adam
and
building
of
Eve
,
which
are
rehearsed
in
the
second
Chapter
of
Genesis
,
and
the
creation
of
man
,
whom
God
created
male
and
female
upon
the
sixth
day
of
the
creation
,
which
is
made
mention
of
Chapter
1.
of
the
said
Moses
?
CHAP.
IV.
Cain
a
tiller
of
the
ground
.
Abel
a
shepherd
,
and
a
keeper
of
sheep
.
Cain
having
kill'd
his
brother
Abel
,
is
afraid
,
Flies
the
punishment
of
fratricide
.
Flies
,
like
all
guilty
men
,
to
the
East
of
Eden
.
Marries
a
wife
,
begets
a
son
,
and
in
the
same
East
of
Eden
builds
a
City
.
Adam
is
said
to
have
begotten
sons
and
daughters
,
from
the
birth
of
Seth
,
to
the
death
of
Adam
himself
.
It
is
not
written
,
that
he
begat
either
sons
or
daughters
from
the
death
of
Abel
to
the
birth
of
Seth.
WIthout
doubt
it
is
so
.
That
except
the
framing
of
Adam
,
who
was
made
of
the
dust
of
the
earth
;
and
except
the
building
of
Eve
,
which
was
taken
out
of
the
side
of
Adam
:
it
is
probable
in
all
other
things
,
that
they
grew
and
liu'd
as
other
men
who
were
created
long
before
;
yea
,
after
the
same
manner
as
we
know
that
Christ
the
Antitype
of
Adam
,
conceiv'd
after
a
more
wonderfull
manner
,
did
live
and
grow
.
Which
,
that
by
the
History
of
Genesis
it
may
be
more
clear
,
let
us
go
on
.
After
Adam
had
sinned
,
he
was
afraid
,
because
he
was
naked
.
And
God
made
coats
of
skins
for
Adam
and
his
wife
,
and
cloth'd
them
with
the
skins
of
cattel
which
had
been
kill'd
.
With
which
it
is
probable
men
in
those
dayes
did
use
to
cloath
themselves
;
but
who
from
thence
will
not
guesse
,
that
there
were
in
those
dayes
Curriers
,
Shoo-makers
,
and
Skinners
?
Adam
knew
his
wise
Eve
,
and
she
conceived
and
bare
Cain
her
first-born
,
then
Abel
her
younger
son
.
And
Adam
divided
his
substance
among
his
children
,
being
men
of
age
,
as
men
do
who
are
under
the
verge
of
the
Civil
Law
.
He
gave
his
lands
to
till
to
Cain
,
and
his
sheep
to
keep
to
Abel
.
Therefore
there
was
at
that
time
a
Meum
and
Tuum
,
as
there
is
,
and
has
been
alwayes
in
all
societies
well
ordered
.
Cain
had
his
Patrimony
and
his
grounds
to
till
.
Abel
had
his
own
goods
,
his
sheep
to
keep
.
Such
division
being
made
betwixt
them
,
as
uses
to
be
made
by
all
good
Masters
of
Families
.
Cain
was
a
Husbandman
.
Abel
a
keeper
of
sheep
,
He
that
speaks
of
tilling
,
presupposes
a
great
mony
other
arts
:
and
he
that
speaks
of
a
husbandman
,
pre-supposes
a
great
many
other
artificers
.
But
if
there
was
no
artificer
in
those
dayes
beside
Cain
,
certainly
Cain
was
a
very
busy-body
.
Therefore
he
digg'd
Iron-Mines
,
made
Fornaces
,
made
his
Hammers
and
his
Anvile
,
and
other
tools
to
make
his
Plow-share
,
sharpned
his
hatchets
,
with
which
he
was
to
cut
down
timber
to
make
his
Ploughs
,
his
Harrows
,
his
Carts
,
and
the
like
.
Then
,
if
of
that
Corn
which
he
reap'd
,
he
made
bread
,
then
Cain
too
digg'd
the
quarry
to
make
his
Mill
to
grind
;
or
,
if
they
used
no
Mills
in
those
dayes
,
Cain
was
carryed
to
those
places
where
Knaves
make
their
moan
,
in
kneading
of
brown
bread
,
and
made
himself
a
bake-house
to
bake
his
bread
in
.
Therefore
Cain
was
a
tiller
,
a
harvest-man
,
and
a
baker
:
And
Cain
had
all
these
arts
alone
,
for
the
exercising
of
which
so
many
artificers
are
required
;
which
could
not
be
found
out
but
by
long
study
and
long
experience
.
All
these
things
are
nothing
.
The
noblest
of
all
men
,
who
had
God
for
his
Grandfather
,
and
the
Earth
his
Grandmother
,
was
turned
into
the
Iron
Mines
,
and
quarry-pits
,
or
in
the
pounding
Mill
to
break
Corn
,
whither
those
were
carried
who
were
condemned
to
digging
of
Metals
,
or
servants
,
who
were
to
be
punished
.
Let
us
come
to
Abel
.
It
is
written
,
he
was
a
keeper
of
sheep
.
Abel
fed
and
kept
his
own
sheep
.
Why
did
Abel
keep
them
?
What
thieves
should
he
fear
,
beside
his
Father
,
Mother
,
and
Brother
,
if
there
was
no
more
upon
earth
?
But
of
Wolves
and
ravenous
beasts
Abel
had
as
great
reason
to
be
afraid
,
as
his
flock
:
lest
leaving
them
they
might
have
fallen
upon
him
.
Moreover
,
it
is
probable
that
Adam
liv'd
either
in
that
time
in
an
inclosed
Village
,
or
a
fenced
City
.
For
after
that
Cain
had
resolved
upon
that
wicked
deed
which
he
was
hatching
,
He
said
to
his
brother
Abel
,
Let
us
go
forth
:
And
when
they
were
in
the
field
,
Cain
rose
up
against
his
brother
and
slew
him
.
That
Let
us
go
forth
shews
,
That
Cain
and
Abel
were
either
shut
up
within
the
inclosure
of
some
Hamlet
,
or
within
the
walls
of
some
town
.
Within
what
inclosure
,
or
within
what
Town-walls
was
Cain
afraid
to
be
apprehended
and
to
be
carried
to
prison
,
if
openly
,
and
in
the
sight
of
the
men
of
the
Village
,
or
of
the
Citizens
,
he
had
kill'd
his
brother
?
And
he
kill'd
him
when
they
were
in
the
Field
,
which
is
opposite
to
the
City
.
Which
observe
.
He
kild
him
when
they
were
alone
,
without
witnesses
:
which
Robbers
and
wicked
men
,
who
do
ill
deeds
and
commit
Murther
,
use
to
doe
.
That
there
was
rewards
for
good
deeds
&
punishment
forbad
deeds
at
that
time
,
hence
chiefly
appears
because
God
speaking
to
Cain
,
being
angry
,
and
his
countenance
fall'n
,
because
Abel
was
in
better
esteeme
than
he
,
saith
,
Why
art
thou
angry
?
a●d
why
is
t●y
countenance
fall'n
?
If
thou
dost
well
,
shalt
thou
not
be
regarded
?
but
if
thou
doe
evil
,
sin
lyeth
at
the
door
.
In
the
gates
,
that
is
,
in
the
ports
.
For
it
is
well
known
in
many
places
of
the
Holy
Scripture
,
that
judgement
amongst
the
Eastern
people
used
to
be
given
in
the
gates
:
Yea
,
yet
with
them
a
gate
is
the
same
as
a
Court
:
For
God
told
Cain
,
if
he
did
evil
,
he
should
be
carried
before
the
Judges
,
who
should
punish
him
for
his
wickednesse
.
The
which
Michael
Marole
,
Abbot
of
Villeloing
,
very
learnedly
observ'd
,
and
very
nobly
did
communicate
to
me
.
Let
us
presse
it
further
.
From
what
Robbers
did
Cain
get
a
sword
to
draw
his
brothers
bloud
?
Whom
did
Cain
fear
after
he
knew
that
his
slaying
of
his
brother
was
blown
abread
?
When
he
said
to
God
,
Whosoever
finds
me
,
shall
slay
me
;
for
he
was
afraid
of
his
Judges
and
the
Laws
,
by
which
he
was
to
suffer
death
.
Therfore
he
fled
from
their
jurisdiction
who
had
power
to
punish
him
.
And
fled
,
like
all
guilty
persons
,
who
find
that
they
have
deserv'd
ill
,
and
streight
betake
themselves
to
flight
.
I
say
,
he
fled
to
another
Countrey
.
To
the
East
of
Eden
,
sayes
Genesis
.
The
words
that
Ca●n
had
with
God
before
he
fled
,
are
very
observable
.
Thou
throwest
me
out
from
the
face
of
the
earth
.
That
is
to
be
understood
the
Holy
Land
,
from
which
Cain
was
thrown
out
.
And
I
shall
be
a
wanderer
,
and
a
vagabond
upon
the
earth
.
Again
,
that
earth
is
to
be
understood
the
earth
of
the
Gentiles
,
to
which
he
was
now
flying
,
to
seek
a
mansion
in
it
,
Therefore
,
whoever
finds
me
shall
slay
me
.
Observe
,
that
in
that
strange
earth
of
the
Gentiles
,
he
shall
slay
me
.
Neither
did
Cain
in
a
strange
Land
think
himself
safe
,
being
conscious
of
his
crime
▪
And
lest
we
should
think
he
fear'd
the
Judges
of
those
times
in
vain
,
God
provides
for
his
safety
.
Cain
should
have
feared
in
vain
,
and
God
should
in
vain
have
set
a
mark
upon
him
,
that
he
should
not
be
kill'd
by
any
man
,
if
those
Lands
whither
Cain
had
fled
had
been
destitute
of
people
.
These
things
which
Josephus
being
himself
a
Jew
,
and
a
great
Defender
of
the
Jews
antiquities
has
written
of
this
subject
,
are
worth
our
knowledge
.
One
,
who
(
it
's
to
be
thought
)
would
write
nothing
,
which
he
had
not
either
received
in
antient
tradition
,
by
word
of
mouth
,
or
gain'd
it
by
reading
.
He
tells
us
,
that
Cain
flying
to
the
Eastward
of
Eden
,
did
not
change
for
a
better
course
of
life
;
but
that
by
force
and
rapine
he
increased
his
stock
,
Getting
,
sayes
he
,
from
all
parts
companious
of
his
robbery
and
villany
,
and
became
their
teacher
in
all
wickedness
.
The
famous
and
learned
Ismael
Buillaldus
that
he
had
read
something
much
to
the
same
purpose
in
a
Greek
Manuscript
in
the
Kings
Library
,
translated
out
of
the
Hebrew
Chronicle
,
which
being
render'd
in
Latine
,
sounds
thus
,
And
when
Cain
had
cravel'd
a
great
way
,
he
came
to
a
place
called
Cainan
,
and
did
all
manner
of
wickedness
,
falling
upon
passengers
in
the
way
,
robbing
and
slaying
them
,
of
whose
spoils
he
got
a
great
sum
of
mony
.
But
pray
what
manner
of
men
were
those
companions
whom
Josephus
sayes
that
Cam
gathered
from
all
parts
?
Would
not
he
rather
have
called
those
men
the
Grandchildren
of
Cain
,
if
he
had
thought
them
to
have
been
so
?
But
he
only
calls
them
Cains
Fellowes
,
or
his
Companions
,
as
Souldiers
are
call'd
by
their
Officers
&
Commanders
.
And
against
whom
did
Cain
provide
this
band
of
wicked
men
?
Would
he
have
arm'd
his
own
Grandchildren
against
his
own
Grandchildren
?
Nor
must
we
imagine
that
this
was
the
minde
of
Josephus
.
To
what
purpose
should
he
have
raised
his
Grandchildren
against
his
Grandchildren
?
What
?
to
extend
his
Territories
?
But
that
cannot
be
probable
,
the
earth
being
then
so
empty
,
if
we
believe
that
the
world
and
all
men
were
then
but
newly
created
and
made
.
Besides
in
this
place
of
Genesis
,
which
is
the
proper
History
of
the
Jews
,
no
other
Jews
are
said
to
be
either
born
or
made
,
but
Adam
,
Eve
,
and
Cain
:
and
those
Jews
,
of
wh●m
we
doubt
not
.
Nor
doe
we
read
that
there
was
as
yet
any
other
woman
begotten
,
who
should
be
the
Mother
of
those
men
we
look
for
.
Who
then
should
be
Cains
wife
,
of
whom
we
know
he
did
beget
Enoch
,
when
he
was
to
the
East
of
Eden
?
Certainly
,
if
not
of
his
Father
Adams
Family
,
who
was
the
first
Father
of
the
Jews
,
which
Cain
was
not
able
to
doe
;
because
Adam
had
as
yet
begotten
no
daughters
:
He
must
marry
a
wife
of
the
daughters
of
the
Gentiles
,
who
was
sprung
from
the
men
of
the
first
creation
.
That
wicked
brother-killer
degenerated
from
his
own
stock
,
and
grafted
himself
into
the
prophane
Nation
.
Cain
comming
to
this
East-quarter
of
Eden
built
a
City
,
and
called
the
name
of
it
according
to
the
name
of
his
son
,
Enoch
;
to
distinguish
it
from
other
Cities
of
the
East
of
Eden
:
which
had
likewise
their
own
names
.
But
with
what
Workmen
and
Carpenters
did
Cai●
build
this
City
?
Of
what
Citizens
was
it
made
up
?
If
he
had
no
other
Workmen
but
from
his
Fathers
house
,
no
other
Colonie
but
what
came
from
thence
to
inhabite
his
City
.
Adam
then
had
no
children
,
Abel
was
kill'd
,
Cain
fled
.
And
Adam
then
being
one
hundred
and
thirty
years
old
,
begat
Seth
,
whom
so
soon
as
Eve
had
born
,
Adam
said
,
God
has
given
me
another
seed
for
Abel
whom
Cain
slew
.
By
which
words
it
is
manifest
,
that
Adam
had
no
seed
instead
of
Abel
,
til
the
hundred
and
thirtieth
year
of
his
age
.
At
which
time
Cain
had
married
his
Wife
,
and
built
his
City
.
Genesis
sayes
beside
,
And
the
days
of
Adam
,
after
he
begot
Seth
,
were
eight
hundred
years
;
and
he
begat
sons
and
daughters
.
Which
without
doubt
he
would
have
spoken
concerning
the
time
betwixt
Seth
and
Abel
,
if
Adam
had
in
that
time
begotten
any
sons
or
daughters
.
But
because
in
that
time
he
neither
begat
sons
not
daughters
,
it
is
said
after
he
had
begotten
Seth
,
God
hath
given
me
another
seed
for
Abel
,
whom
Cain
killed
;
that
is
,
Seth
is
come
in
the
place
of
Abel
,
who
is
dead
.
CHAP.
V.
The
Gentiles
prov'd
different
from
the
Jews
,
out
of
the
monuments
of
the
Gentiles
,
and
from
the
stock
of
Adam
.
The
argument
of
eternitie
divided
into
two
classes
by
the
antients
.
Of
time
.
Of
the
bundles
of
years
which
the
Chaldaeans
had
made
up
.
Of
the
Periodical
year
.
Of
the
returning
and
great
year
.
Years
signified
by
Serpents
.
Of
the
cave
of
age
decipher'd
by
Claudian
.
Of
the
age
of
ages
.
WE
have
seen
that
the
Gentiles
in
their
kind
,
and
affection
to
their
kind
were
opposite
to
the
Jewes
,
were
begotten
of
another
●ock
than
the
Jews
;
and
also
call'd
and
esteem'd
strangers
by
the
Jews
themselves
.
We
have
seen
the
Gentiles
,
the
first
men
that
were
,
Gen.
Chap.
1.
created
with
the
Sun
and
Moon
,
which
dete●minate
beginning
is
unknown
to
all
men
.
On
the
other
side
we
have
seen
Adam
,
from
whom
the
Nation
of
the
Jews
is
deriv'd
,
created
apart
from
those
first
men
created
in
the
first
Chapter
,
and
from
the
men
of
the
first
creation
.
We
have
seen
Eve
his
Wife
created
after
a
discontinuance
of
his
creation
,
and
not
upon
the
same
day
.
We
have
seen
Cain
a
tiller
of
the
ground
,
and
Abel
a
keeper
of
sheep
.
Two
brothers
,
undertaking
several
tasks
,
undergoing
divers
duties
found
out
and
established
by
custom
.
Abel
slain
by
Cains
when
they
were
gone
forth
;
slain
in
the
field
,
to
hide
it
from
men
,
and
the
concourse
of
people
.
We
have
seen
Cain
afrighted
,
for
the
slaughter
of
his
brother
;
fearing
the
men
of
his
own
time
;
that
is
,
his
Judges
:
Flying
from
his
own
Countrey
,
and
a
Captain
of
Thieves
in
a
strange
Nation
;
marrying
a
Wife
,
building
a
City
,
nor
a
City
without
a
name
,
but
with
such
a
name
as
was
signal
,
from
his
first-born
Enoch
.
Which
,
that
I
may
the
more
clearly
illustrate
▪
we
have
seen
Adam
and
Eve
otherways
created
by
God
,
than
the
Gentiles
were
created
,
and
the
men
of
the
first
creation
.
We
have
seen
Cain
banish'd
from
the
house
of
his
Father
Adam
,
and
the
Family
of
God
,
a
renegado
to
the
remote
and
strange
Gentiles
.
Lastly
,
we
have
seen
out
of
Genesis
,
and
out
of
other
choice
places
of
both
the
Testaments
,
th●
multitudes
of
proofs
by
which
it
is
abundant●
prov'd
that
the
Gentiles
are
different
from
Adam
and
from
the
Jews
of
his
posterity
.
But
because
it
is
said
,
That
arguments
joyn'd
are
more
strong
;
we
desire
to
joyn
to
these
arguments
of
Scripture
,
those
monuments
,
which
are
a
great
many
,
of
the
creation
of
the
world
and
the
first
men
,
whom
the
most
antient
and
best-esteemed
Philosophers
and
Historians
have
delivered
to
have
been
many
ages
ago
.
And
those
which
argued
concerning
the
world
were
distributed
into
two
Classes
.
One
was
of
those
,
who
affirmed
that
the
world
was
without
beginning
and
ending
,
that
it
was
from
eternity
,
and
should
remain
to
eternity
.
Others
disputed
,
that
the
world
had
a
beginning
,
and
should
have
an
end
;
but
both
granted
,
that
the
beginning
and
ending
of
it
were
neither
of
them
known
.
They
that
said
,
that
the
world
was
eternal
,
believ'd
that
there
was
a
God
,
who
was
not
begotten
,
and
who
never
should
die
;
Yea
,
they
would
have
God
and
the
world
to
be
one
thing
;
and
that
God
had
put
on
the
world
:
And
that
Jove
,
the
greatest
of
the
Gods
,
was
the
whole
world
,
a
living
soul
compos'd
of
living
souls
,
and
a
God
compos'd
of
gods
,
as
of
his
parts
.
For
they
made
the
parts
of
the
world
of
the
number
of
eternal
Gods
;
for
there
were
eternal
Gods
,
to
wit
,
the
Sun
and
Moon
,
and
the
rest
of
the
stars
,
which
were
in
continual
motion
;
and
,
which
had
no
beginning
,
nor
ever
should
have
an
end
.
And
for
this
did
they
affirm
,
that
the
Universe
was
eternal
;
because
,
if
it
was
begotten
,
it
was
begotten
of
nothing
.
But
that
nothing
could
come
of
nothing
,
they
did
imagine
granted
.
Likewise
they
guessed
the
eternity
of
the
world
,
by
that
eternal
perseverance
and
constancy
by
which
the
world
is
permanent
.
and
alwayes
like
to
it self
.
Therefore
did
they
say
it
was
immutable
,
because
it
was
always
such
,
and
should
be
alwayes
such
as
it
now
is
.
To
which
adde
that
of
Ecclesiastes
,
Chap.
1.
What
is
that
which
was
,
but
it
shall
be
.
There
is
nothing
new
under
the
Sun
.
Nor
can
any
one
say
,
Loe
this
is
new
:
For
it
hath
been
in
the
ages
which
have
been
before
us
.
And
the
same
Sun
still
arising
.
This
was
certainly
the
cause
that
there
were
Adulterers
too
before
Helen
;
that
there
were
Captains
before
Idomeneus
and
Sthenelus
;
and
that
Troy
was
taken
before
Agamemnon
.
God
made
Eternity
,
Eternity
made
the
world
,
said
Mercury
in
Poemander
.
Therefore
God
was
before
eternity
,
and
eternity
before
the
world
.
But
as
the
Sun
being
the
cause
of
the
day
,
is
born
with
the
day
,
not
before
the
day
:
and
as
God
,
the
cause
of
eternity
,
was
not
rather
before
eternity
,
but
from
eternity
with
eternity
:
So
the
eternity
which
made
the
world
,
was
not
so
much
before
the
world
,
as
with
the
world
from
eternity
:
Wherefore
the
same
Poemander
would
have
eternity
to
be
in
God
,
and
the
world
in
eternity
:
Yea
,
he
said
that
eternity
was
the
soul
of
the
world
,
as
God
was
the
soul
of
eternity
.
He
said
then
,
that
the
world
was
the
work
of
eternity
;
that
it
was
not
made
at
a
set
time
,
but
alwayes
,
and
from
eternity
:
and
since
eternity
never
ceases
,
the
world
should
likewise
never
cease
.
Besides
action
was
always
in
God
a
power
unvanquishable
;
for
God
was
never
idle
:
which
we
perceive
by
the
world
,
which
is
the
image
of
God
.
For
there
is
no
rest
in
all
the
arts
of
the
world
.
For
the
world
is
always
big
,
and
alwayes
brings
forth
,
according
to
the
nature
of
time
and
place
.
Therefore
we
shall
easily
imagine
that
the
world
had
no
birth
,
if
we
have
regard
to
God
,
in
whom
the
world
&
all
creatures
must
be
from
eternity
,
from
whom
they
must
needs
have
their
birth
,
and
of
whom
God
in
his
good
pleasure
travel'd
with
from
all
eternity
.
But
if
we
believe
that
God
always
,
and
from
eternity
carried
the
world
in
his
mind
and
will
,
we
must
needs
believe
,
That
God
,
by
that
unvanquishable
power
by
which
he
acts
and
brings
forth
always
,
did
beget
the
world
from
eternity
.
On
the
contrary
,
they
that
assign'd
to
the
world
a
beginning
,
teach
us
that
things
had
a
beginning
,
the
forms
of
which
,
by
little
and
little
this
Universe
did
receive
.
And
that
the
unsetled
Globe
of
the
world
became
one
lump
,
and
that
the
first
creatures
crept
out
of
the
earth
,
and
believed
that
the
world
was
amazed
at
the
sight
of
a
new
Sun
.
Nay
,
Porphyrius
has
very
elegantly
decipher'd
the
youth
of
Nature
,
where
he
speaks
of
the
first
and
most
antient
sacrifice
of
the
Egyptians
.
He
says
,
There
seems
a
great
space
of
time
to
have
past
over
since
the
Egyptians
,
the
wisest
of
men
,
began
at
home
to
sacrifice
to
the
heavenly
Deities
,
not
with
the
first
fruits
of
Myrrhe
,
Cassia
,
or
Frankincense
,
but
with
green
grasse
,
which
with
uplifted
hands
,
as
being
the
first
gown
of
teeming
nature
,
her
did
present
.
Porphyrius
did
not
say
that
an
infinite
time
had
past
,
but
seem'd
to
have
past
.
Which
observe
,
to
be
according
to
the
opinion
of
those
,
who
said
that
the
world
from
all
eternity
did
rowl
with
a
perpetual
motion
,
nor
that
it
was
begotten
at
any
certain
time
.
At
a
certain
time
;
that
is
,
at
a
known
time
.
In
which
sence
Sanchoniato
,
who
liv'd
before
the
destruction
of
Troy
,
said
,
that
the
beginnings
of
the
world
were
infinite
,
and
that
the
world
should
have
no
end
,
but
after
many
ages
.
They
likewise
believed
,
that
the
perpetual
motion
wherewith
the
world
is
rowl'd
,
had
likewise
begotten
returnable
time
.
Time
,
I
say
,
which
has
from
many
ages
lasted
,
&
shall
last
out
many
more
.
As
also
they
granted
the
parts
of
this
time
to
be
minutes
,
hours
,
days
,
months
,
ages
,
ages
of
ages
,
or
that
age
which
is
extended
from
age
to
age
.
There
were
likewise
years
of
years
,
the
twelf-years
,
eight
years
,
and
nineteen
years
amongst
the
Greeks
.
The
things
which
Claudius
Salmasim
a
man
of
most
excellent
learning
has
written
in
his
Preface
to
his
Climacterical
years
,
are
things
curious
and
choice
.
He
said
,
that
the
Chaldaeans
were
so
large
and
liberal
in
the
computation
of
the
times
of
their
Kings
;
that
they
number'd
them
not
by
years
,
but
by
divers
sums
consisting
of
years
.
There
were
three
kinds
and
names
of
those
,
as
he
says
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
he
has
found
it
written
,
contained
six
thousand
years
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
contained
six
hundred
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sixty
.
It
was
ordinary
too
amongst
those
of
Mexico
and
Peru
,
to
make
up
such
h●●●s
of
years
in
making
up
the
account
of
the
world
,
and
numbred
the
age
of
the
world
by
Suns
.
One
Sun
,
says
Go●●ar●
,
consisted
of
eight
hundred
and
sixty
years
.
And
if
there
be
any
trust
to
be
given
to
them
,
the
last
Sun
amongth
them
was
to
be
reckoned
from
the
year
of
our
Saviour
,
a
thousand
forty
three
,
which
Garcillassus
a
Vega
,
a
Mexican
himself
,
of
the
royall
Posterity
of
Inca
,
has
left
us
written
in
his
Commentaries
.
There
are
likewise
divers
years
of
fix'd
stars
,
and
wandring
ones
,
in
which
they
end
their
courses
,
or
are
joyn'd
together
.
For
a
year
,
as
Scaliger
says
,
is
the
circuit
of
that
Period
,
by
which
it
is
surnamed
.
That
is
thought
the
greatest
Period
,
which
is
made
up
of
the
course
of
the
eighth
sphere
,
and
which
ends
,
when
all
the
stars
return
to
the
point
from
whence
they
go
forth
.
Which
Cicero
call'd
The
returning
year
;
because
all
the
courses
and
conjunctions
of
those
stars
being
ended
,
they
return'd
,
and
should
again
begin
their
turns
,
like
single
stars
,
who
go
and
return
in
their
courses
and
conjunctions
with
an
unwearied
motion
.
—
That
year
being
done
which
is
call'd
great
,
The
wandring
stars
again
that
course
begin
,
Which
,
when
the
world
was
new
,
they
enter'd
in
.
Which
Verses
are
in
the
elegant
Poet
Ausonius
.
To
which
you
may
adde
those
things
which
Pomponius
Mela
after
wrote
of
the
Egyptians
;
They
,
says
he
,
have
it
recorded
in
their
Histories
,
That
the
stars
have
perfected
their
courses
four
times
since
they
were
Egyptians
.
Claudian
has
lively
describ'd
that
great
year
,
which
according
to
Ciceroes
relation
contains
so
many
ages
of
years
,
in
his
Panegyrick
to
Stilice
.
Far
hence
,
unknown
,
and
from
our
senses
hid
,
Scarce
seen
by
Gods
,
Times
mother
doth
abide
,
The
immense
cave
of
age
,
whose
lap
affords
All
space
of
time
,
or
else
recalls
and
hoords
:
But
round
this
cave
a
mighty
serpent
lies
,
By
whom
each
mortal
thing
decays
and
dies
;
Youthful
,
with
burnishe
scales
,
whose
mouth
devours
Still
his
own
tail
,
re-furnishing
lost
hours
.
'T
is
ordinary
,
that
all
sorts
of
years
are
signified
by
Serpents
taking
their
tails
in
their
mouthes
:
according
to
all
circular
figures
,
which
is
alwayes
return'd
into
it self
,
as
all
years
are
alwayes
return'd
into
the
same
beginning
▪
Therefore
did
Claudian
assign
a
huge
Serpent
to
this
great
year
,
and
that
Ca●e
the
pale
and
aged
mother
of
years
,
encircled
by
that
Serpent
,
and
feign'd
that
she
devour'd
her
own
tail
;
because
that
great
year
,
like
other
and
the
lesser
tyears
,
should
alwayes
return
into
it self
,
and
begin
where
it
left
off
.
Yea
because
,
as
he
speaks
,
it
should
alwayes
,
by
a
silent
motion
,
run
over
again
its
own
tracks
.
Nor
was
the
eternity
of
years
represented
by
Serpents
only
for
the
figures
sake
,
because
they
were
wrapped
round
;
but
likewise
by
reason
of
their
own
nature
,
by
which
they
were
thought
,
after
along
age
,
to
be
again
renewed
in
themselves●
,
and
be
as
it
were
immortal
,
as
the
Phoenicians
and
Egyptians
believ'd
.
That
great
Serpent
which
environs
the
care
of
the
great
year
,
is
said
to
be
alwayes
green
in
her
scales
;
because
this
sort
of
creature
is
believ'd
,
by
reason
of
the
force
and
abundance
of
spirit
that
it
hath
,
not
only
to
put
off
old
age
,
and
become
young
again
,
but
likewise
to
receive
greater
encrease
of
strength
:
as
likewise
because
the
nature
of
it
is
lively
and
fiery
.
For
which
cause
Virgil
has
set
forth
his
Serpents
blustering
with
blood
and
fire
,
which
agrees
very
well
with
the
great
year
,
which
has
a
green
and
fresh
old
age
,
alwayes
taking
and
retaking
,
recalling
and
furnishing
time
out
of
his
large
bosom
.
That
which
we
have
said
of
Serpents
turning
back
to
bite
their
own
tails
,
agrees
with
these
Periodical
years
,
whose
beginnings
are
certain
and
known
,
and
have
certain
and
known
ends
,
whether
they
be
these
lesser
years
,
or
the
greater
year
,
whom
we
alwayes
make
periodical
,
and
confine
within
certain
limits
.
It
is
not
so
with
the
great
year
,
which
comprehends
the
past
periods
of
all
the
years
,
both
lesses
and
the
greater
,
which
is
call'd
the
age
of
ages
,
or
that
age
which
begins
at
the
beginning
of
ages
,
and
shall
endure
to
the
end
of
them
.
For
this
age
has
no
determinate
period
.
It
depends
of
a
beginning
not
imaginable
,
and
although
it
alwayes
rends
towards
its
end
by
a
restlesse
motion
,
yet
it
never
reaches
it
.
For
which
cause
this
Serpent
of
Claudian
does
not
fitly
expresse
this
year
,
but
rather
Lucans
Bear
,
which
turning
his
teeth
towards
his
tail
,
endeavours
to
draw
out
the
Huntsmans
dart
,
but
reaches
it
nor
.
Iamblicus
speaks
fitly
to
this
purpose
:
sayes
he
,
God
the
creator
turning
the
celestial
globes
with
incredible
swiftnesse
,
turns
his
own
frame
towards
himself
,
and
has
commanded
it
to
be
in
perpetual
motion
from
the
beginning
to
the
end
.
That
age
,
which
runs
out
from
the
beginning
of
things
created
,
and
shall
onely
stay
when
there
is
an
end
of
them
,
and
which
is
time
it self
properly
,
and
a
comprehension
of
all
things
past
,
and
to
come
,
is
call'd
the
body
of
times
by
Tertullian
,
Apol.
26.
But
is
call'd
the
age
of
ages
,
and
the
age
,
simply
:
and
the
day
of
eternity
,
by
holy
Authors
.
But
if
the
great
and
returning
year
of
Cicero
doth
so
astonish
him
in
numbring
those
ages
:
If
the
Cave
of
Claudian
,
which
is
the
same
as
Ciceroes
great
year
,
is
unknown
and
hid
from
our
senses
,
scarce
accessible
to
the
Gods
:
In
what
clouds
and
darknesse
doe
you
think
shall
mens
minds
be
,
in
recounting
all
those
ages
which
make
up
eternity
it self
?
I
say
that
eternity
,
in
which
are
comprehended
all
those
that
are
past
,
and
all
that
are
to
come
;
And
which
devours
that
Cave
of
Claudian
,
as
a
throat
doth
a
morsel
,
and
turns
Ciceroes
returning
year
round
,
as
a
Potter
doth
his
wheel
.
This
was
that
,
which
the
Author
of
Ecclesiasticus
wrote
concerning
,
in
the
beginning
;
Who
can
tell
the
sand
of
the
sea
,
the
drops
of
the
rain
,
and
the
days
of
eternity
?
And
in
the
18
Chapt.
of
the
day
of
eternity
,
As
a
drop
of
the
sea
,
or
a
grain
of
sand
,
so
are
a
thousand
years
in
the
account
of
eternity
.
Therefore
did
Socrates
call
those
Mad-men
,
that
were
more
curious
in
their
disputes
concerning
the
original
of
the
world
.
Plato
in
his
Dialogue
of
the
soul
,
He
professed
he
knew
nothing
of
it
,
the
contemplation
had
made
him
so
blind
.
The
knowledge
of
the
original
of
the
world
,
which
is
only
competent
to
God
himself
,
deceives
men
,
because
it
is
hid
from
men
:
nor
can
we
find
out
the
times
and
ages
of
the
world
.
And
if
the
Son
of
God
,
as
he
was
man
,
knew
not
the
end
of
the
world
,
why
should
we
,
poor
men
,
search
the
beginnings
of
it
?
For
the
future
,
and
that
which
is
past
,
are
the
same
in
the
account
of
time
.
The
times
are
not
hid
from
the
Almighty
,
Job
20.
And
belongs
not
to
us
to
know
them
,
Acts
last
Chapter
.
Wherefore
it
is
written
in
Ecclesiastes
1.
There
is
no
remembrance
of
things
past
.
There
were
stout
men
,
sayes
Horace
,
before
Agamemnon
,
but
all
died
unlamented
and
unknown
;
because
they
are
shut
up
in
the
long
and
lasting
night
of
Oblivion
.
CHAP.
VI.
Men
know
not
their
first
histories
and
originals
.
Of
the
Chaldaeans
.
Of
the
stupendious
number
of
years
which
the
Chaldaeans
are
said
to
have
set
down
in
the
computation
of
their
Astronomical
Tables
.
Of
the
Egyptians
.
And
of
the
myriads
of
years
that
the
Egyptian
Kings
are
said
to
have
reign'd
.
The
Kings
of
the
Egyptians
,
Gods
,
Heroes
,
and
men
.
WEll
said
that
old
man
:
The
Gods
wrap
up
our
minds
still
in
a
cloud
.
But
as
Geographers
use
to
place
Seas
upon
that
place
of
the
Globe
which
they
know
not
:
so
Chronologers
,
who
are
near
of
kin
to
them
,
use
to
blot
out
ages
past
,
which
they
know
not
.
They
drown
those
Countries
which
they
know
not
:
These
with
cruel
pen
kill
the
times
they
heard
not
of
,
and
deny
that
which
they
know
not
.
The
Grecians
divided
the
times
into
those
which
were
unknown
,
into
those
which
were
Heroick
&
fabulous
,
into
such
as
were
Historical
,
and
which
they
knew
to
be
true
:
The
unknown
times
were
those
with
them
which
past
from
the
beginning
of
things
to
the
Flood
;
which
time
,
whether
it
had
a
beginning
or
not
,
certainly
by
computation
cannot
be
comprehended
,
as
Censorinus
since
Varro
affirms
.
The
fabulous
and
Heroick
times
were
those
which
were
from
the
Floud
to
the
first
Olympiad
:
unknown
likewise
:
Nor
is
it
plainly
known
how
long
Inachus
was
from
Ogyges
,
or
Codrus
from
Inachus
.
The
Historical
and
known
part
,
is
computed
from
the
first
Olympiad
,
and
is
treasur'd
up
in
History
.
But
whatsoever
we
have
learned
in
the
knowledge
of
things
,
we
owe
to
the
Greeks
,
and
to
Latine
Authors
,
who
have
written
after
them
.
But
sayes
he
,
all
things
among
the
Greeks
are
very
late
,
and
you
shall
find
that
the
building
of
Towns
,
and
the
invention
of
Arts
,
was
immediately
found
out
,
and
but
a
day
old
.
And
they
last
of
all
began
to
write
Historie
.
But
the
Egyptians
and
Phoenicians
had
a
constant
record
of
things
past
,
the
Greeks
themselves
confesse
.
Those
same
Greeks
,
but
very
lately
learned
the
use
of
Letters
from
the
Phoenicians
,
being
taught
by
Cadmus
,
who
was
himself
a
Phoenician
;
for
which
cause
,
it
was
doubtfull
,
whether
the
Greeks
had
any
use
of
Letters
in
the
time
of
the
Trojan
expedition
:
as
Josephus
has
written
against
Appion
.
But
the
Greeks
,
that
could
scarce
assert
their
own
affaires
for
truth
from
the
first
Olympiad
,
nor
could
be
sure
of
any
thing
that
was
before
the
first
Olympiad
:
yet
,
by
hearing
and
reading
,
knew
such
things
as
came
to
their
ears
concerning
the
Chaldaeans
,
Egyptians
,
Scythians
,
and
Phoenicians
,
the
most
noble
of
Nations
;
but
by
allusion
,
and
so
confusedly
deliver'd
,
that
those
things
which
from
their
Predecessors
they
receiv'd
confus'd
,
to
their
Successors
they
in
like
manner
return'd
them
.
And
if
the
particulars
taken
severally
beget
no
faith
;
yet
being
joyn'd
together
,
they
will
prove
,
that
those
Nations
many
ages
before
were
reign'd
over
,
and
were
famous
both
in
peace
and
war
.
Diodorus
Siculus
,
a
most
famous
man
,
and
who
had
a
great
opinion
of
learning
amongst
all
,
by
reading
,
enquiring
,
and
travelling
Europe
,
Asia
,
and
Africa
forty
years
,
had
furnish'd
his
Library
with
many
antient
and
exquisite
Volumes
.
This
he
relates
concerning
the
Chaldaeans
,
That
they
thought
very
long
agoe
that
the
world
,
according
to
its
nature
,
was
eternal
,
which
had
no
beginning
,
nor
should
have
any
corruption
in
order
to
an
end
thereof
.
And
that
man-kind
was
from
eternity
,
without
any
beginning
of
their
generation
.
That
they
believ'd
the
Stars
were
eternal
.
And
by
long
observation
of
those
eternal
stars
,
and
by
an
exact
knowledge
of
each
of
their
parcicular
motions
,
foretold
a
great
many
things
which
should
befall●men
.
You
will
haodly
believe
the
number
of
years
,
that
the
College
of
Chaldaeans
affirm'd
that
they
had
spent
in
the
consideration
of
the
world
,
sayes
Diodorus
.
For
,
til
the
expedition
of
Alexander
into
Asia
,
they
reckon'd
four
hundred
and
seventy
thousand
years
,
since
the
time
they
had
begun
to
observe
the
stars
.
Diodorus●
thought
it
hard
to
be
believ'd
,
but
not
impossible
;
as
believing
himself
,
that
the
motion
of
the
eternal
circuit
,
by
an
eternal
Law
,
was
ordered
by
the
constellations
and
the
stars
.
And
that
was
it
which
made
Cicero
,
living
at
the
same
time
with
Diodorus
,
write
the
same
things
of
the
Chaldaeans
,
whom
he
calls
Babylonians
.
For
they
deceive
us
,
sayes
he
,
in
saying
that
the
Chaldaeans
busied
themselvs
four
hundred
and
seventy
thousand
years
in
calculating
the
nativities
of
all
children
;
for
if
they
had
so
done
,
they
had
not
left
off
.
But
we
know
no
body
that
can
inform
us
that
such
a
thing
is
practised
,
or
ever
was
.
Cicero
refutes
not
the
account
of
years
in
that
place
,
which
he
did
not
think
impossible
,
otherwise
by
impossibility
he
had
refuted
it
;
but
the
vanity
of
the
Caldaeans
predictions
,
those
careful
trials
,
and
experiments
given
by
tradition
concerning
the
Nativities
of
Children
,
all
through
the
continuation
of
so
many
years
;
which
to
Cicero
seem'd
improbable
.
For
why
,
sayes
he
,
should
the
Chaldaeans
have
discontinued
,
and
not
in
his
time
likewise
have
calculated
Nativities
?
Besides
,
that
wonderful
number
of
years
,
which
as
Diodorus
and
Cicero
relates
,
the
Chaldaeans
bestowed
either
in
the
observation
of
the
stars
,
or
in
the
raising
of
Schemes
in
Nativities
,
is
not
different
from
those
bundles
of
times
and
years
,
which
(
as
I
shewed
before
)
the
Chaldaeans
made
use
of
in
the
computation
of
the
inaugurating
of
their
Kings
.
For
the
number
of
those
times
was
so
great
,
and
return'd
so
far
upon
former
ages
,
that
they
numbred
not
those
many
sums
of
ages
by
years
,
not
by
thousands
of
years
,
but
by
several
compactions
of
years
.
The
Egyptians
contending
in
Astrologie
with
the
Chaldaeans
,
thought
that
the
motions
of
all
the
stars
and
constellations
,
and
every
particular
one
of
them
,
was
ordained
from
eternity
.
And
the
same
Diodorus
affirms
,
that
they
had
preserved
in
memorie
the
descriptions
of
those
motions
,
all
through
an
incredible
computation
of
years
;
As
it
is
likewise
known
that
they
kept
the
Histories
of
their
Kings
all
along
,
through
incredible
computations
of
time
.
Having
Gods
for
their
Kings
,
and
Heroes
,
and
men
.
Of
whose
most
ancient
Dynasties
marvellous
things
are
related
by
Herodotus
,
and
other
Writers
of
the
Egyptian
affairs
.
Salmasius
,
the
learnedst
both
amongst
those
Greeks
and
Romans
,
makes
mention
of
a
most
antient
Writer
who
sets
down
thirty
Dynasties
of
Kings
,
and
writes
,
that
they
endur'd
three
Myriads
of
years
,
&
expounds
those
myriads
to
have
been
ten
thousand
thousand
,
and
three
thousand
years
.
There
are
those
in
Egypt
,
who
say
,
that
the
times
of
their
King
,
God
Vulcan
,
was
worn
out
of
memory
:
whom
they
affirm
to
have
reign'd
infinite
ages
in
Egypt
:
And
that
the
Sun
,
the
Son
of
Vulcan
,
did
possesse
the
Kingdom
of
Egypt
six
hundred
thousand
,
six
hundred
and
seventy
six
years
after
his
Father
.
Salmasius
,
the
most
acute
inquirer
of
their
affairs
,
recounting
the
number
in
his
Climacterical
years
.
Nor
must
we
traduce
the
truth
of
Herodotus
,
and
other
Writers
of
the
Egyptian
affairs
,
because
Diodorus
has
written
,
That
they
embrac'd
those
wonderful
relations
for
truths
.
For
those
words
of
Diodorus
have
relation
to
something
else
,
than
those
almost
infinite
accounts
of
time
.
For
Diodorus
in
so
doing
,
should
have
turned
those
monstrous
relations
back
upon
himself
;
who
doubted
not
to
relate
those
four
hundred
and
seventy
thousand
years
of
the
Chaldaeans
:
which
were
also
hard
to
be
believ'd
.
For
it
is
indeed
probable
,
that
Herodotus
,
an
excellent
Writer
,
and
very
acurate
in
most
things
,
and
Diodorus
himself
an
assertor
of
Historical
truths
,
spake
nothing
of
those
accounts
,
but
what
they
had
heard
either
from
Egyptian
Priests
,
out
of
their
records
,
and
had
acuratly
examin'd
,
and
seen
them
in
Egypt
;
which
for
their
own
parts
both
Herodotus
and
Diodorus
ingenuously
confesse
.
But
Diodorus
himself
also
relates
this
of
the
Egyptians
,
nor
thinks
it
any
wonder
,
in
part
2.
book
1.
of
his
Library
,
That
the
Egyptian
Kings
born
in
that
Country
rul'd
Egypt
above
4700
Yeares
.
Whose
times
we
shall
find
to
have
surpassed
above
threescore
thousand
years
,
if
we
reckon
that
there
is
already
a
thousand
two
hundred
years
past
,
since
threescore
of
the
Kings
of
France
began
to
reign
.
But
to
say
,
that
those
thousands
of
years
,
and
myriads
which
I
have
mentioned
,
are
to
be
understood
of
Lunary
years
,
or
of
the
the
third
part
of
the
year
,
as
they
say
it
was
sometimes
divided
into
the
Spring
,
Summer
,
and
Autumn
,
were
to
make
Objections
to
no
purpose
.
Since
Diodorus
himself
says
this
of
the
Chaldaeans
,
That
they
said
,
that
the
Sun
and
Moon
runs
through
the
twelve
signs
of
the
Zodiack
;
That
the
Sun
ends
his
course
in
a
year
;
The
Moon
in
a
month
.
As
likewise
Herodotus
says
this
expresly
of
the
Egyptians
,
that
he
had
learned
of
the
Inhabitants
of
Heliopolis
,
who
were
thought
the
most
skilfull
of
all
the
Egyptians
,
That
the
Egyptians
were
the
first
of
all
men
that
found
out
years
,
and
divided
them
into
twelve
months
.
This
division
of
years
and
months
,
is
meant
in
the
first
Chapter
of
Genesis
,
where
he
speaks
thus
of
the
creation
of
the
Sun
and
Moon
.
Let
there
be
lights
in
the
firmament
of
heaven
,
and
let
them
divide
the
night
and
the
day
,
and
let
them
be
for
signs
and
times
,
and
dayes
and
years
.
For
the
dayes
in
this
place
are
moneths
,
which
are
divided
into
thirty
days
:
and
years
,
which
are
made
up
of
twelve
moneths
.
The
Sun
,
being
the
greater
Luminary
,
had
alotted
to
him
the
greatest
parts
of
the
year
,
The
Moon
had
alotted
to
it
the
lesse
,
that
is
,
the
dision
of
the
moneths
.
Therefore
that
division
of
years
and
moneths
was
alotted
by
creation
and
nature
from
God
himself
,
to
the
Sun
and
Moon
;
nor
was
there
ever
any
other
account
used
among
the
Chaldaeans
and
Egyptians
,
men
most
expert
and
skilfull
in
the
knowledge
of
the
stars
.
But
the
Chaldaeans
were
so
far
from
augmenting
the
numbers
,
by
breaking
their
years
(
which
they
reckoned
always
by
the
Sun
)
by
dividing
them
into
monethly
and
Lunary
years
,
that
of
those
very
Solar
years
they
bound
up
their
years
into
compacted
numbers
,
which
they
us'd
for
conveniency
of
reckoning
,
and
a
farr
shorter
way
of
account
.
Let
them
alone
then
,
who
ever
uses
such
trifling
diminutions
and
divisions
,
to
make
such
handfuls
and
heaps
of
years
,
which
they
neither
know
,
or
ever
could
satisfie
themselves
in
,
to
this
day
.
However
it
comes
to
pass
,
it
will
always
appear
,
that
those
myriads
I
spoke
of
will
alwayes
much
exceed
,
in
the
least
computation
,
that
beginning
of
the
creation
which
is
alwayes
set
down
in
Adam
.
CHAP.
VII
.
Of
the
Egyptian
Kings
,
who
were
men
.
Plato
in
Timaeus
concerning
the
warriers
of
the
Atlantick
Ilands
,
is
cited
.
The
sons
of
this
age
wiser
than
the
sons
of
light
.
Of
the
prodigious
account
of
the
Chinensians
,
according
to
Scaliger
.
BUt
grant
that
Herodotus
were
negligent
and
carelesse
in
many
things
,
wrote
by
hatred
or
favour
,
related
Fables
,
and
that
Cicero
in
his
first
book
of
Laws
,
tells
many
of
them
.
Shall
we
likewise
call
him
a
cheater
,
and
a
truthlesse
person
,
whom
Cicero
calls
,
The
father
of
History
?
that
we
shall
not
believe
him
in
those
things
wherein
he
had
no
interest
,
and
wherein
he
was
both
an
eye
and
ear-witnesse
with
others
,
and
upon
certain
and
sure
grounds
hath
left
us
the
relation
?
He
relates
in
his
Euterpe
,
That
he
was
brought
in
by
the
Egyptian
Priests
into
a
great
room
;
that
he
there
saw
three
hundred
forty
and
one
woodden
Colosses
,
whom
the
Egyptian
Priests
related
had
been
the
images
of
so
many
Egyptian
Kings
.
And
as
many
woodden
Colosses
,
which
were
the
images
of
so
many
Egyptian
Priests
.
And
in
the
time
of
their
discourse
,
one
Hecataeus
relating
his
descent
,
and
ascribing
it
to
the
sixteenth
God
:
that
they
on
the
other
side
did
likewise
rehearse
their
descens
,
but
would
not
admit
what
was
spoken
by
Hecataeus
,
that
a
man
could
be
progenerated
of
God
.
They
likewise
agreed
in
that
,
that
every
one
of
those
woodden
Colosses
,
had
one
honest
man
to
his
Father
;
And
those
men
that
were
Kings
,
the
Priests
declar'd
to
have
been
all
such
,
but
far
distant
from
those
Kings
who
were
Gods
.
On
the
other
side
stood
the
images
of
the
Priests
,
according
to
the
life
that
every
one
had
liv'd
.
The
Priests
rehearsing
them
,
and
shewing
every
one
of
their
Statues
,
til
they
had
shown
them
all
,
affirm'd
,
That
every
one
of
them
was
,
says
Herodotus
,
the
son
of
a
Priest
deceased
.
The
Priests
told
,
that
the
time
that
those
Kings
had
reign'd
,
was
ten
thousand
three
hundred
and
forty
years
.
In
which
time
they
affirm'd
,
that
no
God
had
reign'd
in
humane
shape
in
Egypt
.
But
in
relating
these
and
the
like
stories
,
Herodotus
very
warily
provides
in
the
said
Euterpe
,
And
these
things
,
sayes
he
,
the
Egyptians
affirm
that
they
know
upon
continual
account
,
and
setting
down
the
years
.
By
which
records
it's
plain
,
how
trustie
and
conscientious
Chronologers
the
Egyptians
were
;
and
how
conscientious
a
Writer
of
the
Egyptian
affaires
Herodotus
was
,
who
was
so
cautions
in
these
relations
.
And
grant
,
that
Plato
,
though
call'd
Divine
,
did
mix
his
Philosophy
with
a
great
many
Fables
.
Shall
we
think
therefore
that
the
History
which
Critias
in
his
Dialogue
call'd
Timaeus
,
relates
,
a
matter
of
fact
,
not
opinion
,
is
a
fable
?
And
which
Critias
by
all
probable
reasons
did
demonstrate
to
be
true
and
certain
,
as
having
learned
by
a
continued
tenor
of
tradition
;
he
,
from
his
Father
;
his
Father
,
from
his
Granfather
Critias
;
his
Grandfather
Critias
,
from
his
great
Grandfather
Dropidas
;
and
Dropidas
himself
from
Solon
,
his
acquaintance
.
He
related
,
that
an
antient
Egyptian
Priest
mocked
Solon
,
who
told
him
of
the
antient
acts
of
his
Athenians
;
of
Phoroneus
,
and
Niobe
,
before
the
flood
;
of
Deucalion
and
Pyrrha
,
after
the
flood
.
That
this
Priest
,
I
say
,
laught
at
these
Histories
which
Solon
related
,
as
of
great
authority
and
antiquity
,
as
if
they
had
been
boyish
tales
.
First
,
because
he
had
mentioned
but
one
flood
,
there
having
been
many
more
before
.
Next
,
that
he
had
not
known
the
most
famous
of
his
ancestors
.
That
he
had
no
knowledge
of
another
Athens
,
the
most
antient
,
which
had
stood
before
the
Flood
,
which
had
destroyed
them
;
Nor
had
not
heard
of
those
famous
enterprises
,
and
glorious
actions
,
which
those
Athenians
had
perform'd
ten
thousand
years
before
the
flood
.
At
which
time
an
innumerable
company
of
most
fierce
Warriers
had
invaded
Egypt
and
Greece
,
and
all
that
was
within
Hercules
pillars
.
Against
all
whom
,
the
only
valour
of
the
Citizens
of
Athens
,
amongst
all
Nations
,
was
only
then
shown
.
The
same
History
is
cited
likewise
in
Arnobius
,
a
Writer
of
a
very
high
spirit
;
where
writing
for
the
Christians
against
the
Pagan
Gentiles
,
he
uses
these
words
.
We
were
the
cause
,
sayes
he
,
that
ten
thousand
years
ago
a
great
Army
of
men
came
from
the
Atlantick
Islands
,
as
Plato
relates
,
and
destroyed
a
great
many
Cities
.
Let
us
return
to
Solon
.
He
wonder'd
at
the
relation
of
the
Egyptian
:
Nor
did
he
doubt
of
those
things
he
had
heard
,
because
he
had
occasion
to
inquire
of
those
things
seriously
and
diligently
at
the
Fountain
head
,
in
the
Histories
of
the
Egyptians
,
which
were
of
indubitable
truth
,
which
they
reserv'd
so
sacred
in
their
Temples
,
in
their
holy
Bibliotheicks
;
which
they
entituled
,
the
Medicine
of
the
mind
:
as
the
Library
of
the
most
antient
King
of
Egypt
,
Osimandius
,
was
styled
.
Solon
believed
before
,
that
the
floud
of
Deucalion
was
the
most
antient
,
and
taken
out
of
the
most
over-worn
records
,
and
believ'd
that
there
was
nothing
known
before
it
.
He
wonder'd
at
the
Egyptian
History
,
which
he
found
had
surpassed
that
long
in
extent
of
time
.
Nor
did
Solon
reject
that
jeer
of
the
Egyptian
Priest
,
in
which
he
call'd
him
and
all
the
Grecians
children
in
the
knowledge
of
History
,
he
knowing
very
well
,
that
neither
Solon
,
nor
any
other
Grecian
,
knew
any
thing
of
true
antiquity
.
For
so
soon
as
Solon
return'd
to
Athens
,
being
convicted
of
his
error
,
and
certainly
perswaded
of
the
truth
of
these
things
he
had
heard
in
Egypt
,
made
Verses
in
the
commendation
of
those
gallant
men
,
that
had
performed
so
valiant
actions
ten
thousand
years
ago
,
before
Deucalions
flood
.
Certainly
,
it
were
great
madnesse
to
affirm
that
the
Gentiles
ever
had
any
other
knowledge
of
God
,
than
that
which
they
might
gain
by
the
things
which
are
visible
in
the
creation
.
The
invisible
things
of
that
true
God
,
were
first
reveal'd
to
the
Jews
,
to
whom
God
first
manifested
and
declar'd
himself
,
to
them
first
in
Adam
,
and
afterwards
in
the
rest
of
the
Patriarchs
of
the
Jews
.
This
God
was
hid
and
conceal'd
from
the
Gentiles
;
as
was
the
Altar
in
Athen●
dedicated
to
the
unknown
God
.
The
Gentiles
were
blind
in
the
knowledge
of
the
true
God
;
But
who
ca●
say
that
they
were
blind
in
the
knowledge
of
th●
world
,
and
of
those
things
that
were
cone
in
the
world
?
In
Divinity
they
were
blind
,
but
who
will
deny
but
that
in
humane
affairs
they
were
clear-sighted
?
The
Lord
himself
says
,
The
sons
of
this
age
are
wiser
than
the
sons
of
light
in
their
own
generation
,
Lu.
16.
In
which
place
the
sons
of
this
age
are
the
Gentiles
;
the
sons
of
light
are
meant
by
the
Jews
.
In
which
signification
we
see
Israel
call'd
,
A
light
of
them
that
were
in
darkness
,
Rom.
2.
As
likewise
St.
Stephen
,
in
the
7th
of
the
Acts
commends
the
wisdom
of
the
Egyptians
.
Nor
did
he
think
that
all
their
humane
knowledge
was
lies
.
Therefore
the
sons
of
this
age
,
the
Gentiles
,
were
clearer
sighted
,
and
wiser
than
the
Jews
,
who
were
the
sons
of
light
,
not
in
the
knowledge
of
God
,
but
in
their
generation
,
sayes
the
Lord
:
that
is
,
in
things
which
rellish'd
of
the
deduction
and
kinred
of
the
Gentiles
,
of
their
own
creation
,
which
belong'd
to
the
History
of
the
world
,
the
nature
of
men
,
humane
science
,
mens
actions
,
and
inventions
.
Solon
,
who
was
the
wisest
thought
,
and
the
learnedst
man
of
his
age
;
and
whose
times
are
just
betwixt
ours
and
Adams
,
and
whom
we
think
not
very
far
distant
from
us
,
and
who
told
,
as
is
credible
to
the
Egyptian
,
the
History
of
many
thousand
years
,
could
he
have
been
ignorant
of
the
beginning
of
the
world
,
if
it
had
been
from
Adam
,
from
whom
,
to
Solons
time
,
were
not
as
yet
passed
three
thousand
years
?
Would
not
he
have
confuted
those
tales
and
fables
of
the
Egyptian
,
with
such
a
pregnant
argument
,
for
telling
him
stories
which
transcended
his
record
ten
thousand
years
?
Beside
,
shall
we
think
those
Egyptians
,
chronicled
for
Wise
men
by
St.
Stephen
himself
,
to
have
been
so
unskilfull
,
as
not
to
know
the
beginning
of
the
world
,
which
had
been
so
lately
?
or
so
much
Sycophants
,
as
to
relate
those
things
for
truths
which
they
knew
to
be
lies
,
if
they
had
either
known
or
supected
any
thing
concerning
such
a
beginning
?
What
shall
I
say
more
of
so
many
famous
Philosophers
,
excellent
in
learning
,
who
flock'd
to
those
Priests
,
that
they
might
learn
the
Egyptian
customs
&
knowledg
,
with
such
a
general
opinion
of
the
Egyptian
learning
and
prudence
?
Do
we
think
that
those
Philosophers
were
such
blockheads
,
that
they
would
not
have
found
themselves
grosly
gull'd
and
abus'd
in
Histories
of
so
many
thousand
years
ago
,
if
they
had
but
smelled
,
or
had
the
least
hint
that
the
world
was
so
lately
made
,
and
only
from
the
time
of
Adam
?
To
these
adde
what
is
reported
of
the
Scythians
,
alwayes
reputed
most
antient
:
as
also
that
contention
which
continued
long
betwixt
the
Scythians
and
Egyptians
.
As
likewise
that
which
is
spoken
of
the
antient
descent
of
the
Phaenicians
.
The
French
imagin'd
their
own
beginnings
so
obscure
,
that
they
were
said
to
be
begotten
by
the
Night
,
or
by
Pluto
,
which
is
the
same
.
For
that
reason
,
they
defin'd
the
space
of
any
time
,
not
by
the
number
of
dayes
,
but
nights
,
and
observ'd
the
birth-dayes
,
the
beginnings
of
yeares
and
moneths
'
so
that
the
day
followed
alwayes
the
night
;
which
Caesar
diligently
observ'd
of
them
.
The
account
likewise
of
the
Americans
concerning
the
original
of
the
world
,
runs
backward
a
great
many
ages
.
Scaliger
thought
the
time
from
which
the
Chinensians
reckon'd
,
most
prodigious
:
According
to
which
,
sayes
he
,
this
year
of
Christ
1594.
(
in
which
he
wrote
his
Book
,
De
emendatione
temporum
)
is
,
since
the
creation
,
according
to
their
account
,
eight
hundred
eightscore
thousand
and
seventy
three
.
And
no
doubt
we
should
find
a
great
many
such
accounts
in
the
Southern
parts
,
if
they
were
but
known
to
us
.
For
in
those
thousands
of
ages
,
there
is
a
general
Harmonie
of
those
new
found
Nations
,
with
the
Chaldaeans
,
Egyptians
,
Phoenicians
,
and
French
.
CHAP.
VIII
.
The
most
antient
creation
of
the
World
is
prov'd
,
from
the
progresse
of
Astronomy
,
Theology
,
and
Magick
of
the
Gentiles
.
In
this
Chapter
the
fabrick
of
the
Sphaere
is
handled
.
IT
is
certain
,
that
those
Sciences
of
the
Chaldaeans
,
that
is
to
say
Astronomy
,
which
observ'd
the
motion
of
the
stars
;
Astrology
,
which
observ'd
their
Periods
;
and
Magick
,
which
found
out
the
harmony
of
things
celestial
with
terrestrial
,
flourish'd
in
the
time
of
Abraham
:
Yea
,
Abraham
made
exceeding
skilfull
in
all
these
arts
by
his
own
Nation
,
is
said
to
have
taught
them
to
the
Egyptians
,
when
he
sojourn'd
amongst
them
.
Besides
,
Moses
is
said
to
have
been
learned
in
all
the
wisdom
of
the
Egyptians
,
Acts
7.
But
the
Egyptians
wisdom
was
the
same
with
the
Chaldaeans
;
for
it
consisted
chiefly
in
Astronomy
,
Astrology
and
Magick
:
It
will
be
worth
while
here
to
consider
,
whether
or
no
it
was
profitable
for
the
Chaldeans
to
gain
that
exact
knowledge
of
those
sciences
which
they
had
in
the
time
of
Abraham
,
in
that
space
which
was
betwixt
the
creation
of
Adam
and
Abraham
,
and
which
Scaliger
according
to
the
Jewish
Greeks
,
reckoned
to
be
a
thousand
nine
hundred
and
eight
years
;
And
whether
or
no
the
Egyptians
could
perfectly
learn
those
sciences
,
as
they
had
them
in
Moses
time
,
in
that
thousand
years
space
which
is
reckoned
from
Adam
to
Moses
his
writing
of
Exodus
,
and
which
,
according
to
the
former
Authors
is
,
two
thousand
four
hundred
and
fifty
three
years
.
They
which
have
the
least
knowledge
in
Astronomy
,
not
to
speak
of
those
that
are
perfectly
skill'd
in
it
,
could
no
otherwise
have
been
found
out
but
by
knowledge
of
the
earth
.
For
the
first
men
by
several
experiments
observ'd
that
the
Inhabitants
of
the
earth
in
diverse
places
,
did
inhabite
some
cold
,
some
hot
climates
;
and
according
to
their
several
dwellings
,
that
they
had
diversities
in
their
nights
,
days
,
and
seasons
:
and
that
the
shadows
fell
contrary
to
one
as
to
the
other
.
Nor
were
these
observations
made
slightly
,
or
by
chance
,
but
by
long
and
reiterated
journeys
,
by
many
and
wise
searchers
of
these
truths
.
Which
after
long
and
grounded
experience
when
they
found
to
be
certain
and
indubitable
;
from
the
earth
turning
towards
heaven
,
they
enquir'd
from
the
Sun
the
causes
of
all
these
vanities
,
and
changes
of
dayes
and
nights
,
Summers
and
Winters
.
They
observ'd
,
that
the
Sun
went
out
,
and
return'd
to
the
Aequator
,
as
they
call'd
it
,
being
confin'd
in
his
course
by
two
circles
on
both
sides
,
call'd
the
Tropicks
,
through
a
circle
which
they
call'd
the
Zodiack
,
which
touches
the
two
Tropicks
,
but
cuts
though
obliquely
the
Aequator
.
And
that
those
Countries
which
the
Sun
look'd
upon
betwixt
the
Tropicks
,
his
rayes
were
upon
them
directly
,
but
his
beams
more
distant
:
from
the
other
,
the
more
distant
they
were
from
the
Tropicks
,
and
nigher
to
the
Poles
of
heaven
.
Then
were
the
five
Zones
found
out
,
and
distinguished
.
The
Torrid
Zone
,
which
was
under
the
scorching
Sun
,
betwixt
the
Tropicks
;
two
temperate
ones
,
which
being
plac'd
betwixt
the
Tropicks
and
the
Poles
,
enjoy'd
a
meeker
heat
.
The
two
cold
ones
,
which
from
the
Polar
circles
,
environing
the
Pole
it self
,
were
always
benumm'd
with
ice
and
cold
.
There
were
imagined
also
two
Colures
,
one
of
the
Solstices
,
another
of
the
Aequinoxes
,
the
two
props
of
the
Sphaere
.
To
these
the
Meridian
was
added
,
which
standing
still
when
the
rest
moved
,
might
be
assign'd
to
move
,
and
every
motion
might
have
his
own
Meridian
.
The
Sphaere
being
thus
invented
and
fram'd
,
and
according
to
his
position
fitted
to
the
Horizon
;
they
observed
a
three-fold
Sphaere
;
a
direct
,
an
oblique
,
and
Parallel
.
In
the
direct
Sphaere
they
plac'd
those
that
inhabited
betwixt
the
Aequator
.
In
the
Parallel
,
those
which
were
under
both
Poles
.
In
oblique
,
those
which
liv'd
in
places
betwixt
the
Aequator
and
either
of
the
Poles
.
To
those
that
inhabited
the
direct
Sphaere
they
observ'd
,
that
all
the
Stars
did
rise
and
set
.
But
to
those
that
inhabited
the
oblique
Sphaere
,
some
did
rise
and
set
,
others
never
did
arise
,
but
remain'd
perpetually
under
the
Horizon
:
that
some
did
never
set
,
but
were
continually
upon
the
brink
of
the
Horizon
.
That
in
the
Parallel
Sphaere
,
none
ever
did
arise
or
set
,
but
part
of
them
were
alwayes
above
the
Horizon
,
and
part
beneath
:
Unlesse
those
,
that
running
through
the
Zodiack
in
their
course
,
were
half
seen
,
half
unseen
.
That
those
that
were
in
a
direct
Sphaere
,
had
a
perpetual
Aequinox
.
That
in
the
Parallel
the
day
continued
for
six
whole
moneths
,
as
also
the
night
for
six
whole
moneths
more
.
That
in
the
oblique
Sphaere
,
there
was
inequalities
both
of
dayes
and
nights
,
according
to
the
elevation
of
the
Sphaere
towards
either
of
the
Poles
.
Observing
alwayes
this
tenor
and
temper
in
the
partition
of
days
and
nights
,
That
there
was
no
place
upon
the
earth
that
had
not
in
the
revolution
of
one
year
,
six
moneths
of
day
,
and
as
many
of
night
;
which
was
apparent
to
those
that
inhabited
the
Direct
and
Parallel
Spheres
.
That
in
the
Oblique
,
the
length
of
the
dayes
,
and
shortnesse
of
the
nights
in
Summer
,
was
recompensed
with
the
shortnesse
of
the
days
,
and
length
of
the
nights
in
Winter
.
Besides
,
they
took
notice
of
the
Perioeci
,
inhabiting
under
the
same
Aequator
,
in
a
Parallel
Circle
under
several
Meridians
,
to
whom
the
days
and
nights
fell
out
at
contrary
times
,
but
their
Summers
and
Winters
at
the
same
time
.
The
Antoeci
,
under
several
Parallels
,
at
an
equal
distance
on
this
and
th'
other
side
of
the
Aequator
,
on
both
sides
at
the
same
height
of
the
Meridian
,
who
had
their
nights
and
days
at
the
same
time
:
but
their
Summers
and
Winters
at
several
seasons
.
The
Antipodes
or
Antichthons
,
under
parts
both
aequidistant
from
the
Aequator
;
but
plac'd
in
parts
opposite
of
the
Meridian
;
who
had
their
times
altogether
different
,
both
their
Summers
and
Winters
,
and
their
nights
and
dayes
.
Took
notice
likewise
of
the
Amphiscii
,
who
had
two
shadows
,
to
the
right
and
left
.
The
Heteroscii
,
who
had
but
one
shadow
;
either
to
the
right
or
to
the
left
.
The
Periscii
,
who
had
shadows
about
them
to
all
parts
of
the
Horizon
.
I
speak
not
of
a
great
many
things
which
belong
to
the
frame
of
the
Sphaere
;
the
heads
of
which
I
have
but
here
briefly
handled
,
And
which
,
being
long
since
known
and
publick
,
may
be
thought
easie
to
be
found
out
,
and
to
need
no
great
pains
,
to
such
as
take
not
notice
.
But
if
we
observe
well
,
these
of
them
that
seem
the
least
,
could
not
have
been
found
out
,
but
by
long
and
continual
search
.
Nor
could
all
disciplines
,
as
they
now
hang
together
,
have
been
demonstrated
,
except
Arithmetick
and
Geometry
had
first
been
well
known
by
those
exquisite
Masters
of
Sciences
in
many
ages
.
In
many
ages
,
because
all
the
Mathematicians
,
though
excellent
,
found
not
out
all
in
their
own
times
:
Nor
could
a
clear
demonstration
of
the
Sphaere
,
such
as
the
Egyptians
and
Chaldaeans
had
,
been
gained
,
but
successively
,
and
by
experiments
and
observations
searched
and
gather'd
over
all
the
world
.
CHAP.
IX
.
Of
the
antiquity
of
Astronomy
.
BUt
whatsoever
belongs
to
the
Sphaere
,
were
but
Rudiments
of
that
wisdom
and
Astronomy
,
which
flourish'd
chiefly
amongst
the
Chaldaeans
and
the
Egyptians
;
for
by
such
beginnings
the
infirm
knowledge
of
the
stars
first
was
strengthned
.
For
the
first
authors
of
Astronomy
,
when
they
guessed
the
motion
of
the
stars
,
They
observ'd
the
seven
Planents
plac'd
one
above
another
;
and
innumerable
six'd
and
wandring
stars
higher
than
those
Planets
,
towards
the
North
and
the
South
,
distinguish'd
by
several
figures
of
constellations
.
They
observ'd
likewise
,
that
all
the
stars
did
rise
and
set
diversly
,
Astronomically
,
Poetically
,
Cosmically
,
with
the
beginning
of
the
night
,
or
according
to
the
Sun
.
Concerning
the
Planets
,
that
they
rose
and
set
,
now
in
one
place
of
the
Horizon
,
now
in
another
;
and
that
under
the
Meridian
they
did
arise
now
higher
to
the
North
,
now
lower
to
the
South
,
but
both
within
certain
bounds
.
That
all
went
sometimes
more
fast
,
sometimes
more
slow
;
seem'd
sometimes
bigger
,
sometimes
slower
.
Many
more
are
observed
about
the
Sun
and
Moon
.
That
the
Sun
went
thorough
the
Zodiack
,
where
a
line
divides
it
in
the
middle
,
which
they
call
the
Ecliptick
,
dividing
the
two
Hemisphaeres
,
the
North
and
the
South
.
That
the
Sun
moves
only
that
way
.
That
the
Planets
courses
are
oblique
towards
this
line
,
and
strayes
from
it
,
now
to
the
North
,
now
to
the
South
.
That
the
Moon
appears
in
several
Cantons
,
encreasing
or
decreasing
,
and
that
she
is
in
travail
and
is
eclips'd
,
when
she
is
opposite
to
the
Sun
,
and
cuts
obliquely
the
Ecliptick
in
either
of
the
opposite
points
,
which
they
call
nodes
,
the
head
of
the
Dragon
being
one
,
and
the
tail
of
the
Dragon
another
.
That
Mercury
and
Venus
go
round
the
Sun
,
and
are
called
his
followers
.
That
Mars
,
Jove
,
and
Saturn
,
are
not
so
tyed
to
the
Sun
,
but
sometimes
opposite
to
him
.
That
their
course
is
sometimes
concentrical
,
sometimes
excentrical
,
either
high
from
the
earth
,
or
low
towards
it
.
Which
sometimes
comes
to
passe
in
Epicycles
,
sometimes
direct
,
sometimes
retrograde
,
sometimes
continued
.
But
the
fixed
stars
kept
not
alwayes
the
same
distance
from
the
aequinoctial
points
,
but
that
in
their
reaching
of
them
they
were
exceeding
slow
.
To
salve
and
explicate
these
appearances
,
several
grounds
were
laid
,
disputations
broach'd
of
some
,
that
said
,
that
the
heaven
mov'd
,
and
the
earth
stood
still
:
of
others
,
who
swore
the
contrary
,
that
the
earth
mov'd
,
and
the
heaven
stood
still
.
Affirming
,
that
the
stars
mov'd
in
very
free
distances
,
or
bounds
,
and
that
their
natural
motion
was
from
the
East
to
the
West
,
and
those
that
mov'd
more
slowly
to
the
West
seem'd
to
move
toward
the
East
.
And
others
on
the
contrary
affirm'd
,
that
the
stars
were
fixed
and
planted
in
solid
sphaeres
,
by
whose
motion
they
were
turn'd
about
,
and
together
with
them
did
move
from
the
East
to
the
West
.
And
,
to
end
in
few
words
,
several
Theories
were
assign'd
to
every
Planet
,
found
out
by
long
observation
and
experiment
,
which
could
not
have
been
atchiev'd
,
but
in
a
very
long
time
and
observation
.
They
observ'd
likewise
various
motions
of
the
stars
,
their
several
wayes
and
periods
,
and
diverse
knots
of
them
.
That
the
Planets
were
diversly
and
wonderfully
configurate
one
with
another
.
Manifold
conjunctions
of
the
stars
.
I
passe
by
the
lesser
.
They
relate
that
the
conjunction
of
Jupiter
and
Saturn
in
once
in
Nine
hundred
years
.
Of
the
great
Period
,
at
wich
time
all
the
stars
return
to
their
first
point
,
enough
before
.
I
omit
a
great
many
things
to
the
same
purpose
;
which
for
fear
of
displeasure
and
tediousnesse
I
passe
by
:
All
which
,
because
they
are
already
publish'd
,
seem
to
people
that
understand
not
,
to
have
been
suddenly
found
out
,
and
without
any
trouble
;
but
whosoever
shall
consider
with
himself
,
that
the
most
ancient
and
most
famous
Astronomers
,
for
the
speculations
and
observation
of
the
least
of
them
,
dwelt
upon
mountain
tops
all
their
lifes
,
will
not
think
that
they
were
so
easie
,
and
so
slight
to
be
sound
out
.
Take
notice
of
that
,
that
as
a
good
King
,
or
a
good
Poet
,
is
not
born
every
day
:
no
more
were
there
such
Astronomers
,
who
,
to
find
them
out
,
would
bestow
such
care
night
and
day
.
Therefore
it
appears
,
that
the
knowledge
of
Astronomy
,
of
far
more
large
extent
than
the
Sphaere
,
could
not
,
but
in
a
longer
time
,
and
farre
more
ages
,
be
gained
,
and
found
out
.
CHAP.
X.
Of
the
antiquity
of
Astrologie
.
BUt
although
it
must
needs
be
a
vast
and
incomputable
time
in
which
those
first
searchers
bestow'd
their
studie
in
contemplation
of
the
Sphaere
&
Astronomy
,
their
little
&
of
no
consideration
,
in
comparison
of
those
in
which
the
influences
&
natures
of
the
stars
were
found
out
,
&
by
which
the
strength
of
the
stars
,
both
in
the
motion
of
the
air
,
&
moderating
mens
fortunes
,
were
found
out
to
have
a
special
command
.
The
first
Astronomers
advanc'd
their
faces
to
heaven
,
to
attain
to
the
positions
and
motions
of
the
stars
.
The
Astrologers
who
followed
them
,
return'd
their
eyes
from
the
heaven
to
the
earth
,
to
consider
earnestly
what
the
force
and
influxion
of
the
stars
,
could
operate
upon
the
Earth
;
for
they
imagined
,
that
the
stars
had
long
goads
,
with
which
they
did
punch
us
from
heaven
,
and
that
qualities
were
ingendred
in
men
,
as
their
stars
did
encline
them
.
They
found
by
manifold
and
long
experience
,
that
some
of
the
stars
were
of
a
fierie
quality
,
hot
,
and
cholerick
;
some
earthly
,
dry
,
and
melancholy
;
some
ayrie
,
moist
,
and
sanguine
;
some
waterie
,
moist
,
and
phlegmatick
.
They
believ'd
,
that
every
Planet
had
their
winds
assigned
to
them
;
and
that
the
courses
,
and
returns
,
turnings
and
passings
of
stars
,
did
foreshew
the
times
;
that
some
of
the
stars
were
bountifull
,
some
malevolent
;
those
bountifull
,
which
foretold
happinesse
to
men
;
those
malevolent
,
which
foreshew'd
danger
,
and
were
destructive
to
men
.
That
those
were
mix'd
and
temperate
,
which
sometimes
made
mens
lives
happy
and
good
,
sometimes
unhappy
and
unprosperous
.
That
some
stars
were
masculine
,
others
feminine
:
some
Homogeneous
,
others
Heterogeneous
.
That
some
were
happy
for
the
day
,
some
for
the
night
.
That
some
stars
by
their
presence
and
testimonie
wrought
;
some
by
their
rays
and
aspect
.
That
they
foreshew'd
good
or
evil
,
if
their
presence
were
good
or
bad
,
their
rayes
good
or
evil
.
That
there
were
destroying
stars
,
which
upon
their
meeting
cut
the
thred
of
life
.
Others
Climacterical
,
which
troubled
the
course
of
life
.
That
there
were
heavier
or
lighter
climactericals
,
and
by
the
meeting
of
some
malevolent
star
became
deadly
.
That
the
numbers
of
seven
and
nine
was
not
the
cause
of
a
Climacterical
,
but
the
decree
and
finishing
of
a
star
;
and
that
therefore
every
Planet
had
his
particular
Period
,
to
signifie
the
climacterical
returning
to
the
same
Period
every
year
.
That
there
were
besides
,
trigonal
,
retragonal
,
hexagonal
,
and
diameter
aspects
.
That
the
trigons
,
tetragons
and
hexagons
,
some
were
placed
on
the
right
hand
,
some
on
the
left
:
on
the
right
hand
,
those
that
wrought
by
radication
and
aspect
:
on
the
left
,
those
that
wrought
by
presence
and
testimonie
.
In
Diameter
,
were
weekly
Climactericals
,
in
ninths
,
or
nine
dayes
in
the
Tetragon
.
That
benevolent
stars
softned
the
force
of
a
climacterical
star
or
place
;
and
that
the
aspect
of
a
star
sometimes
chang'd
the
aspect
of
a
sign
.
They
observ'd
that
the
Zodiack
had
its
parts
,
masculine
and
feminine
.
And
as
the
Astronomers
divided
the
Zodiack
into
twelve
signs
,
or
parts
;
the
Astrologers
divided
every
sign
of
the
Zodiack
into
three
Decans
,
and
nine
benefactors
or
patrons
,
that
divided
the
twelfth
part
of
the
Zodiack
into
twelve
parts
,
which
had
the
impression
of
the
force
of
the
twelve
signs
,
and
their
names
alotted
twelve
parts
in
a
twelfth
sign
in
signs
predominant
.
Besides
,
the
antients
painted
these
Decans
with
several
colours
.
The
seven
Planets
,
and
the
twelve
Asterisms
of
the
Zodiack
:
those
in
more
flourishing
colours
:
the
others
in
darker
and
obscurer
colours
.
To
Saturn
,
they
alotted
black
:
to
Jove
,
white
:
to
Mars
,
red
:
To
the
Sun
,
a
shining
colour
:
to
Venus
,
diverse
colours
:
to
Mercury
,
sand
colour
:
to
the
Moon
,
an
ayrie
colour
.
They
thought
that
a
clear
star
was
blunted
by
a
dark
one
:
a
dark
star
enlightned
by
a
clear
one
;
and
that
stars
,
by
admixtion
of
others
,
receiv'd
a
hundred
colours
different
from
their
own
.
Also
,
to
these
Decans
the
Casters
of
Nativities
attributed
the
first
place
in
all
Astrologie
and
Divination
,
which
arises
from
casting
of
Nativities
.
Nay
,
they
thought
that
those
Decans
were
so
powerful
,
that
there
were
so
many
people
in
government
,
and
so
many
universal
Laws
as
there
were
Decans
.
Hence
not
only
the
nativities
of
Cities
,
but
likewise
the
nativity
of
the
world
was
essayed
.
But
the
Chaldaeans
and
the
Egyptians
were
most
acurate
in
the
casting
of
Nativities
,
in
the
framing
of
the
Dodecatrope
,
and
the
Scheme
of
the
Horoscope
;
They
first
sought
for
the
Horoscope
with
all
diligence
:
they
found
out
the
Planet
of
the
Nativity
,
whom
they
call'd
the
Lord
of
the
birth
,
the
Prince
,
and
giver
of
life
:
then
sought
for
the
Lord
of
the
time
,
the
alotter
of
his
time
and
fortune
.
In
the
erecting
of
the
Scheme
,
they
appointed
twelve
places
,
bad
and
unhappy
,
according
to
whose
determinations
or
aspects
they
gave
Judgement
:
As
many
they
made
fortunate
or
unhappy
,
in
Fortunes
dodecatrope
,
which
they
styl'd
,
the
twelve
rewards
of
Fortune
:
and
so
styl'd
by
the
learned
Salmasius
,
not
the
labours
of
Fortune
,
as
they
are
commonly
call'd
.
According
to
the
position
and
fabrick
of
the
Scheme
,
they
ordain'd
stars
,
who
received
strength
from
the
Horoscope
,
and
which
moderated
every
ones
Nativity
.
And
although
every
one
of
them
were
of
sufficient
force
of
themselves
;
yet
for
divers
aspects
and
configurations
,
by
which
they
were
allay'd
,
they
either
lost
their
forces
,
or
gained
new
influxions
.
The
Horoscope
was
generally
with
them
the
same
which
a
Decan
;
but
in
division
,
and
in
their
visibility
:
according
to
which
,
the
Egyptians
and
Chaldaeans
did
cast
Nativities
:
they
enquir'd
out
the
twelve
parts
of
the
Horoscopant
star
:
and
not
only
in
what
part
of
the
twelve
the
Horoscope
was
,
but
in
what
twelfth
part
of
the
twelfth
part
;
nay
,
whether
there
were
any
one
in
the
sixtieth
part
.
And
they
who
were
more
acurate
in
their
search
,
whether
there
were
any
horoscope
in
the
sixtieth
part
of
the
sixtieth
,
The
stars
seem'd
well
or
ill
dispos'd
,
when
the
Planets
were
plac'd
in
good
or
bad
signs
,
in
good
or
bad
parts
of
them
.
Besides
,
they
ordained
several
Climactericals
,
according
to
the
Horoscops
or
Decans
.
And
as
to
every
Decan
they
assign'd
their
own
Planets
,
they
made
also
several
Climactericals
,
according
to
the
order
of
the
Planets
,
to
be
disposed
in
every
narivity
.
Nor
did
they
only
take
notice
of
the
Planets
and
Decans
,
in
finding
out
of
the
Climactericals
;
but
considered
likewise
the
ascensions
of
stars
,
and
the
bounds
of
every
time
.
All
which
,
by
exact
and
division
to
the
least
,
were
inquir'd
out
and
invented
,
and
accommodated
and
fitted
carefully
to
their
definitive
art
.
They
observ'd
besides
,
general
Lords
of
the
times
,
who
from
the
beginning
of
their
lives
,
to
the
ends
of
them
,
were
constant
companions
of
their
fortunes
and
actions
.
Who
disposed
the
times
,
years
,
moneths
,
dayes
,
and
hours
,
to
the
following
stars
;
and
those
that
follow'd
,
to
those
that
next
them
ensued
.
That
the
general
Lords
of
the
time
,
receiv'd
its
times
from
none
,
but
from
its
self
:
But
did
dispense
them
to
the
particular
Lords
of
time
;
and
that
these
particular
Lords
,
who
receiv'd
it
of
their
general
,
distributed
them
likewise
to
their
followers
:
so
that
every
star
had
its
lordship
of
time
in
order
.
That
also
those
general
Lords
had
special
ones
in
their
bosoms
yearly
,
monthly
,
daily
,
&
hourly
;
in
the
accounting
of
which
,
and
placing
them
in
order
,
it
cannot
be
set
down
how
diligent
the
antient
Astrologers
have
been
,
especially
in
the
giving
and
receiving
of
time
which
the
stars
substitute
to
another
,
did
borrow
from
one
another
.
They
observ'd
that
stars
did
alter
and
change
from
good
to
evil
,
and
that
one
Lord
of
time
did
not
confer
good
or
evil
,
but
many
;
and
when
good
or
bad
at
one
time
happen'd
to
one
man
,
these
contrarieties
could
not
have
been
foreseen
from
one
Lord
,
but
many
:
For
as
the
aspects
of
the
stars
,
their
courses
,
circulations
,
and
meetings
,
were
mix'd
:
so
were
mens
actions
and
fortunes
mix'd
upon
earth
.
Several
things
besides
were
observ'd
of
this
kind
,
which
are
common
with
the
Masters
of
this
Science
.
And
a
great
many
more
things
,
which
by
the
antiquity
and
malice
of
time
are
bereft
us
,
and
lost
with
the
books
of
the
Chaldaeans
and
Egyptians
.
Of
which
,
if
they
were
extant
,
we
would
,
perhaps
,
see
what
Psellus
hath
written
of
the
Books
of
Teucer
of
Babylon
.
Whosoever
,
sayes
he
,
reads
them
,
shall
find
many
things
in
them
wonderful
,
of
the
Celestial
signs
and
Decans
,
which
arise
with
them
,
which
have
influence
on
several
actions
and
events
.
I
confesse
,
that
all
these
things
,
and
all
matters
of
Nativity
,
consisted
of
wandring
and
arbitrary
principles
,
but
being
various
,
and
so
often
reiterated
,
for
that
very
same
reason
were
to
be
found
out
by
observation
and
experiment
.
And
for
that
cause
,
must
needs
have
been
a
perfecting
through
a
great
many
ages
.
For
which
canse
the
antient
tradition
of
them
was
in
such
repute
amongst
the
antients
,
that
it
had
Patrons
,
both
Gods
,
Heroes
,
and
men
:
Mercurius
,
Aesculapius
,
Anubius
,
Petosiris
,
Necepson
,
Orpheus
,
and
a
great
many
more
who
have
written
Aphorisms
concerning
the
determinations
of
the
stars
,
and
who
have
thought
that
something
,
which
wee
think
idle
stories
,
and
have
added
weight
to
this
smoke
.
Which
things
so
often
as
I
consider
with
my self
,
I
wonder
no
longer
at
so
many
Thousand
years
,
which
Cicero
sayes
the
Chaldaeans
set
down
in
trying
of
Children
according
to
their
Nativities
.
Hence
that
scrupulous
care
amongst
the
ancient
Casters
of
Nativities
,
in
finding
out
the
partile
Horoscope
,
in
distributing
the
lordships
of
time
among
the
stars
,
in
searching
out
the
Climactericals
.
Most
of
which
,
to
this
age
unknown
,
the
singular
and
excellent
Salmasius
,
hath
wonderfull
,
exactly
,
and
learnedly
laid
open
,
according
to
his
hidden
learning
in
all
sciences
,
in
which
he
is
excellent
.
CHAP.
XI
.
Of
the
antiquity
of
the
Divinity
and
Magick
of
the
Gentiles
.
THat
the
Divinitie
of
the
Gentiles
was
an
addition
to
that
most
ancient
and
first
Astrologie
,
none
can
deny
.
For
the
first
men
strayed
a
great
while
upon
earth
,
before
they
turn'd
towards
heaven
,
and
gaind
from
the
dimensions
of
the
earth
,
the
dimensions
of
heaven
.
Astronomers
,
who
succeeded
them
,
stray'd
long
in
heaven
in
finding
out
the
courses
of
the
stars
.
Astrologers
,
who
followed
them
,
look'd
long
down
upon
the
earth
,
to
find
out
by
diligent
consideration
,
what
power
the
stars
had
upon
earth
.
The
Divines
,
who
were
the
Disciples
of
the
Astrologers
,
turn'd
their
eyes
back
again
upon
heaven
,
and
when
they
saw
those
celestial
fires
as
it
were
pierce
our
inferiour
bodies
with
their
rayes
,
for
which
cause
the
Bible
calls
them
the
host
of
heaven
,
they
thought
them
to
be
Gods
omnipotent
,
to
whom
all
things
did
give
obedience
,
and
turn'd
all
things
towards
themselves
;
and
so
gave
them
names
,
either
from
the
power
they
exercised
upon
earthly
things
,
or
from
some
peculiar
effect
that
they
had
in
mens
destinies
.
They
attributed
to
the
world
its
God
,
or
genius
,
whom
before
I
did
shew
at
large
to
have
been
the
Prince
of
the
inferiour
Gods
,
and
a
spirit
of
the
first
creation
;
They
call'd
him
Pan
,
and
gave
to
him
a
whistle
of
seven
reeds
;
at
the
sound
of
which
,
all
the
rest
of
the
Satires
and
Pans
did
dance
;
signifying
,
that
that
universal
spirit
and
God
,
did
move
and
moderate
all
the
rest
,
by
the
harmony
and
consent
of
the
seven
Plants
.
Afterwards
,
they
assign'd
to
particular
places
,
towns
,
peoples
,
houses
,
their
own
Genius
.
All
which
,
because
they
are
tedious
,
and
known
to
most
,
I
passe
.
But
likewise
because
most
men
did
referr
the
beginnings
and
causes
of
things
,
not
only
to
stars
,
but
to
supercelestial
intelligences
,
and
to
the
author
of
the
world
:
many
things
were
spoken
of
gods
and
their
degrees
;
which
contentions
Mercury
of
Egypt
to
compose
,
call'd
by
them
Trismegistus
,
and
esteem'd
a
God
,
perform'd
a
wonderfull
thing
,
as
Firmicus
relates
,
Mercury
of
Egypt
,
says
he
,
wrote
twenty
thousand
volumes
of
divers
substances
,
and
beginnings
of
degrees
of
celestial
powers
,
which
were
diversly
related
.
In
which
the
Astrologie
and
Divinity
of
the
Egyptians
was
explained
.
Which
arts
he
had
taught
Aesculapius
and
Anubius
.
The
which
,
that
it
may
be
confirm'd
by
good
authority
,
Iamblichus
relates
this
of
those
bookes
in
his
Mercurials
:
Mercury
,
says
he
,
made
twenty
thousand
books
,
as
Meneteus
says
;
yea
thirty
thousand
,
threescore
thousand
,
five
hundred
and
twenty
five
books
.
He
wrote
a
hundred
books
of
the
Empyrean
Gods
,
as
many
of
the
ethereal
,
a
thousand
of
the
selestial
.
Hence
we
may
guesse
how
exceeding
antient
the
Theologie
of
the
Gentiles
was
,
both
by
the
Antiquitie
of
Mercury
himself
:
as
also
from
the
first
authors
of
the
Theologie
of
the
Gentiles
,
who
,
long
before
Mercury
,
could
not
agree
concerning
their
own
Gods
.
Hence
it
is
also
manifest
,
that
the
Theologie
of
the
Gentils
flow'd
from
the
knowledg
of
the
stars
;
because
whatsoever
fables
the
Gentils
did
invent
concerning
their
own
Gods
,
were
understood
of
the
influences
of
the
Planets
,
their
aspects
and
conjunctions
.
Therefore
they
feign'd
,
that
Saturn
was
harsh
and
cruel
,
because
the
appearance
of
that
star
in
heaven
was
malignant
and
hurtfull
.
That
Jove
was
given
to
love
,
because
his
star
was
bountifull
,
and
exhilarated
mens
hearts
.
That
Mars
being
fierce
and
bloodie
,
was
mollified
by
the
intervening
of
Venus
.
That
their
conjunction
was
hinder'd
by
the
Sun
.
And
the
rest
,
which
in
relating
I
should
be
troublesom
.
Besides
,
the
Theologie
of
the
Gentiles
begot
their
Magick
;
and
those
which
were
the
Priests
of
their
Gods
,
were
also
their
Magicians
.
The
Antients
thorght
there
were
hidden
vertues
in
all
things
terrestrial
,
either
by
a
divine
ray
,
or
a
vertue
so
disposing
them
,
or
infus'd
by
intelligences
,
by
ways
of
mediate
,
or
impress'd
in
them
in
the
creation
by
primitive
copies
.
That
likewise
all
things
terrestrial
were
in
heaven
in
a
celestial
and
pure
form
,
in
the
intelligences
more
simply
and
intellectually
,
in
the
primitive
copies
purely
,
and
in
manner
of
Idea's
.
And
that
all
things
,
by
divine
attraction
,
and
symbolical
love
,
were
reciprocable
,
and
by
mutual
breathings
fed
one
upon
another
.
That
things
celestial
and
supercelestial
,
by
their
influxions
did
draw
things
terrestrial
towards
them
.
That
things
terrestrial
likewise
by
their
appetites
drew
down
things
celestial
to
them
.
And
for
this
reason
,
that
there
was
no
growing
thing
in
the
earth
but
had
its
proper
star
,
by
whose
spirit
it
possesseth
both
life
and
strength
,
and
those
faculties
with
which
it
was
indued
.
Not
to
speak
of
stones
,
metals
,
precious
stones
,
trees
,
beasts
,
and
men
,
to
whom
they
likewise
appointed
their
own
stars
.
Therefore
with
such
efficacious
things
they
were
thought
to
work
wonders
,
preparing
them
according
to
the
Moon
,
Star
,
or
the
Aspect
.
For
,
as
the
vertue
operative
from
things
occult
produced
things
manifest
:
so
these
Magicians
,
by
the
help
of
things
manifest
,
seem'd
to
produce
hidden
effects
by
the
influxion
;
of
stars
,
and
things
natural
sympathizing
with
the
celestial
.
And
imagin'd
,
that
the
celestial
influxions
,
mix'd
with
the
power
of
things
natural
,
produc'd
effects
admirable
here
on
earth
,
though
the
causes
of
them
were
in
heaven
.
Hence
it
is
that
they
relate
that
the
shapes
of
stars
and
gods
have
by
enchantments
been
call'd
down
,
and
the
Gods
themselves
forc'd
by
their
charms
,
by
sacrifice
,
consecrations
,
incense
,
invocations
and
imprecatious
.
Those
forms
of
gods
and
stars
they
call'd
persons
and
presences
,
such
as
the
Decans
were
.
For
Decan
,
according
to
the
Chaldee
and
Persian
,
as
the
same
Salmasius
relates
,
was
a
presence
or
appearance
.
These
presences
or
appearances
somtimes
were
prosperous
,
som●times
unfortunate
.
The
direful
shapes
and
Gods
that
ruin'd
Troy
,
Present
themselves
.
In
sacrificing
they
appear'd
either
hostile
or
friendly
.
For
the
depulsion
of
hostile
appearances
,
the
Purple
tyre
of
the
head
was
appointed
amongst
the
Romans
,
as
Trojan
Helenus
ordain'd
A
Eneas
:
Aeneid
.
3.
With
purple
vail
thy
sight
and
head
attire
,
Least
at
the
sacrifice
and
holy
fire
,
Some
direfull
interrupting
shape
thou
see
.
Which
after
must
a
solemn
custom
be
,
To
thee
,
thy
friends
,
and
thy
posterity
.
From
those
inchantments
all
witchcrafts
and
Philtres
took
their
beginnings
,
by
which
men
were
either
bewitched
to
love
or
hatred
,
or
made
well
or
ill
.
To
this
adde
the
impressions
either
of
good
or
bad
virtues
,
in
those
Images
,
which
they
call
Talismanical
,
by
characters
,
adjuration
,
lights
,
sounds
,
numbers
,
words
,
and
names
.
For
they
thought
that
Nature
express'd
hidden
effects
in
like
shapes
,
as
it
were
by
sympathie
,
and
that
the
Gods
express'd
the
truth
of
Ideas
by
manifest
Images
.
As
also
the
antient
Priests
of
several
things
composing
one
thing
,
liken'd
it
to
that
one
thing
,
which
is
above
many
things
.
The
separation
of
which
composition
would
weaken
every
one
of
the
materials
,
but
the
mixtion
of
them
by
exemplary
force
restore
the
Idea
.
They
relate
,
that
the
Decans
in
those
Talismanical
figures
were
used
to
be
painted
,
one
with
an
ax
,
another
with
a
dart
,
another
with
a
head
of
a
man
or
woman
,
with
rayes
about
it
,
and
that
the
images
of
them
were
graven
upon
the
stones
of
rings
for
charms
.
And
that
they
thought
there
was
a
great
deal
of
force
in
those
Talismans
,
if
they
had
consecrations
graven
in
them
in
the
Chaldee
or
Egyptian
tongue
,
those
being
the
tongues
of
antient
Nations
.
What
shall
I
speak
of
those
Magical
words
breath'd
upon
things
enchanted
,
which
fitted
them
for
the
susception
of
any
vertue
the
Magician
pleased
,
besides
the
ordinary
custom
,
and
that
being
spoke
backward
would
cause
unusual
effects
?
Is
it
not
ordinary
,
that
by
the
force
of
Magick
it
has
thundred
,
without
the
knowledge
of
Jupiter
,
rivers
turn'd
back
,
the
Seas
staid
,
the
Sun
stopt
,
the
Moon
clear'd
,
the
stars
pull'd
down
,
the
jaws
of
Vipers
broken
,
and
the
heads
of
Asps
by
charms
split
in
pieces
?
What
shall
I
speak
of
the
River
of
Hell
turn'd
back
,
Ghosts
call'd
up
,
mens
shapes
chang'd
,
the
course
of
nature
interrupted
,
and
the
whole
world
astonished
?
Besides
,
there
were
several
ways
of
Prognostication
,
by
Astrological
and
Magical
inventions
,
by
Physiognomic
,
by
Metoposcopic
,
by
Chiromancie
,
Geomancie
,
Hydromancie
,
Aeromancie
,
Pyromancie
,
by
sacrifice
,
thunder
,
lightning
,
by
dreams
,
by
apparitions
,
after
long
waking
,
by
furie
and
madnesse
,
after
watching
;
in
all
which
things
there
were
predictions
of
future
things
.
It
is
not
my
desire
that
all
these
things
which
I
have
declar'd
,
should
be
believ'd
.
But
that
it
may
,
appear
that
the
least
part
of
Magick
and
Divination
had
its
arts
found
out
by
manifold
observation
and
long
experience
;
and
those
not
frivolous
and
vain
,
but
of
such
weight
and
moment
,
that
they
were
next
to
miracles
.
Such
as
were
to
turn
rods
into
Serpents
:
to
change
the
waters
of
the
river
into
bloud
:
and
to
bring
up
Frogs
;
Which
were
not
meerly
the
cosenage
of
the
Devil
,
but
the
mighty
and
wonderful
power
of
Magick
.
Which
Magick
St.
Stephen
in
the
7th
of
the
Acts
calls
Wisdom
,
and
which
Moses
was
chiefly
skill'd
in
,
according
to
the
Hebrew
.
Writers
themselves
,
and
not
only
in
that
,
but
all
the
w●sdom
of
the
Egyptians
;
as
sayes
the
holy
Martyr
in
that
place
,
in
Astronomy
,
Astrology
,
and
the
Sphare
,
whence
Magick
had
its
original
.
But
if
the
Egyptians
were
so
skilfull
in
Magick
,
according
to
the
Scripture
;
as
also
the
Chaldaeans
,
who
in
this
did
contend
with
them
,
How
skillful
must
we
think
them
in
Astrology
,
Astronomy
,
and
the
Sphaere
?
Yea
,
if
they
were
skillful
in
many
things
of
Magick
in
this
age
unknown
,
Why
should
not
we
think
they
knew
many
things
in
Astrology
,
Astronomy
,
and
the
Sphere
,
which
we
know
not
?
And
if
they
knew
more
in
those
disciplines
,
Why
should
not
wee
think
that
they
bestowed
more
time
in
the
learning
of
them
?
To
these
let
there
be
added
many
other
Arts
and
Sciences
,
depending
and
adherent
to
these
,
which
whosoever
knows
,
must
be
thought
to
have
learn'd
the
other
.
And
let
us
seriously
consider
whether
or
no
(
which
we
undertook
to
demonstrate
)
the
Chaldaeans
and
Egyptians
could
learn
all
those
Sciences
,
which
is
betwixt
Adam
,
and
Abraham
the
Chaldaean
,
or
Moses
the
Egyptian
.
Certainly
,
if
we
doe
this
freely
and
with
clear
intentions
,
there
is
none
but
will
think
this
time
exceeding
narrow
to
have
found
out
the
most
trivial
experiments
of
Sciences
;
not
to
speak
of
the
highest
,
such
as
were
Astronomy
,
Astrologie
,
and
Magick
,
curiously
observ'd
,
weigh'd
,
and
demonstrated
.
The
Fourth
Book
of
this
SYSTEME
OF
DIVINITY
.
CHAP.
I.
Adam
,
though
fram'd
perfect
,
could
not
that
hour
he
was
made
,
understand
the
Sphere
,
Astronomy
,
and
A
strology
;
But
in
progress
of
time
might
gain
the
knowledge
of
them
.
Of
holy
Writ
.
Many
things
copied
,
not
original
.
TO
salve
these
doubts
,
a
miracle
steps
out
of
the
Engine
.
They
that
say
the
world
was
created
with
Adam
,
say
,
That
Adam
the
first
hour
he
was
made
,
had
all
sciences
,
arts
,
and
disciplines
perfectly
,
which
afterwards
without
any
trouble
or
experiment
,
nor
no
long
processe
of
time
,
he
taught
his
posterity
.
Let
those
famous
persons
pardon
me
,
if
I
tell
them
,
that
they
doe
not
seriously
consider
what
they
say
.
Adam
,
as
we
said
before
,
being
made
perfect
,
had
in
him
all
perfections
belonging
to
a
man
,
but
notwithstanding
gain'd
nothing
by
that
perfection
,
which
might
exceed
that
perfection
and
his
own
humanity
:
But
Adam
had
exceeded
the
perfection
of
all
humanitie
,
if
that
day
he
was
made
he
had
perfectly
known
all
arts
and
sciences
.
Therefore
he
understood
them
not
.
Let
us
grant
,
that
the
world
was
made
with
Adam
,
it
will
not
therefore
follow
,
that
all
sciences
and
arts
were
fram'd
with
Adam
.
Truly
,
in
the
beginning
the
prime
causes
and
means
of
all
sciences
were
in
God
,
but
the
seeds
of
them
were
only
sowed
in
Adam
,
which
could
not
arise
,
but
by
meditation
,
reasoning
with
himself
,
by
cultivating
,
and
time
.
Adam
might
attain
all
arts
and
sciences
;
but
not
for
that
cause
he
attained
to
them
that
minute
he
was
born
.
Besides
,
Adam
could
not
understand
any
thing
of
things
past
,
or
judge
of
things
to
come
,
as
a
man
,
though
most
perfect
,
unlesse
by
knowledge
or
conjecture
,
or
rather
by
consideration
of
things
present
,
according
to
the
common
phrase
,
that
there
can
be
nothing
in
the
knowledge
or
intellect
of
the
most
perfect
man
,
which
is
not
first
his
sense
.
For
Example
then
.
Adam
could
not
subdivide
the
regions
of
heaven
,
which
is
the
knowledge
of
the
Sphere
,
but
that
he
first
must
find
out
the
regions
of
the
earth
,
unlesse
he
had
first
travel'd
about
the
world
,
and
view'd
it
.
But
such
a
thing
could
not
be
perform'd
,
but
by
daily
journeys
,
meditation
,
and
comparing
,
according
to
the
Psalm
,
One
day
●elates
to
another
,
and
one
night
preaches
knowledge
to
another
.
In
which
place
the
day
signifies
the
apprehension
of
things
,
which
is
signified
by
the
sight
,
the
most
noble
of
the
senses
.
The
night
the
recollection
of
those
things
apprehended
,
by
consultation
and
meditation
.
But
if
Adam
,
as
a
man
;
yea
in
the
integrity
of
his
perfection
,
or
before
sin
,
which
is
the
same
thing
,
could
not
but
by
little
and
little
,
and
succession
of
time
,
gain
all
sciences
,
arts
,
and
disciplines
:
Certainly
he
must
be
far
longer
time
in
gaining
them
after
his
fall
;
especially
according
to
their
supposition
,
who
think
,
that
his
mine
was
darkned
and
dulld
by
ignorance
of
all
things
.
Besides
,
according
to
them
,
there
is
so
short
a
time
betwixt
the
framing
of
Adam
,
and
his
sin
,
that
Adam
could
know
nothing
but
what
cost
him
travel
enough
,
yea
the
same
travel
and
rate
as
all
disciplines
are
sold
for
to
sinful
men
.
Those
which
are
scrupulously
addicted
to
th●
books
of
Moses
,
use
to
referre
the
inventions
o●
all
arts
,
sciences
,
and
disciplines
,
either
to
Adaem
or
his
posterity
;
because
in
Moses
there
is
no
man
read
of
before
Adam
.
This
they
believe
upon
the
same
score
,
as
they
believe
that
all
antiquities
,
both
in
natural
and
humane
historie
,
are
rontained
in
holy
Writ
,
especially
in
Moses
.
I
intend
not
,
God
forbid
I
should
either
diminish
the
authority
of
the
Scriptures
,
or
doubt
the
truth
of
them
.
I
will
tell
you
ingenuously
what
's
my
opinion
〈◊〉
,
if
I
be
mistaken
,
let
it
be
upon
my self
.
〈…〉
,
and
will
still
hold
,
That
there
is
as
much
in
the
Bible
,
as
God
has
granted
us
to
know
,
either
of
the
Original
of
the
World
,
of
Prophecies
,
Divine
mysteries
,
or
our
salvation
.
Those
things
which
belong
meerly
to
our
Salvation
,
consist
but
in
a
few
things
.
And
in
them
the
holy
Spirit
has
bestow'd
so
much
pains
and
clearnesse
,
as
belongs
to
humane
capacity
.
Those
things
which
concern
other
things
are
set
down
more
at
large
.
And
concerning
them
,
I
shall
openly
declare
that
which
all
know
,
but
most
are
loath
to
speak
,
That
so
great
things
are
written
with
so
great
carelessness
and
obscuritie
,
that
sometimes
nothing
can
be
more
obscure
,
nothing
more
intricate
.
Seeking
with
my self
what
should
be
the
reason
of
this
,
I
answered
thus
in
reason
to
my self
,
as
any
one
would
have
done
,
That
God
,
who
would
have
himself
known
by
men
,
hid
himself
,
and
would
not
be
perfectly
seen
.
For
that
he
professed
concerning
himself
to
the
Jews
,
That
he
would
dwell
in
a
cloud
.
And
therefore
in
the
Old
Testament
open'd
himself
unto
them
not
always
under
one
name
.
And
in
the
Gospel
hinder'd
the
Devils
and
the
Spirits
from
divulging
who
he
was
.
Besides
,
whatsoever
he
said
was
a
Parable
,
and
by
divers
circumlocutions
he
delay'd
his
auditors
;
But
if
God
,
speaking
face
to
face
spoke
intricately
,
and
aenigmatically
,
it
is
not
unlike
that
the
Scriptures
,
remitted
to
posterity
,
should
be
more
knottie
and
intricate
.
Hence
those
unusual
apparitions
,
which
we
read
to
have
been
seen
by
holy
Writers
,
set
down
in
unusual
and
strange
ways
of
expression
.
But
howsoever
,
who
will
make
it
good
,
although
all
we
have
received
be
knotty
and
intricate
,
that
those
are
the
Originals
which
we
now
have
?
Certainly
,
it
cannot
be
denyed
,
but
the
Books
of
Josuah
,
Chronicles
,
and
Kings
,
have
been
copied
out
,
and
I
shall
make
it
appear
.
The
miracle
of
Joshua
,
at
whose
command
the
Sun
and
Moon
stood
still
,
is
manifestly
copied
out
;
For
it
is
written
in
the
10th
Chapter
of
that
book
,
And
the
Sun
and
Moon
stood
still
,
till
the
people
were
avenged
of
their
enemies
,
Is
it
not
written
in
the
books
of
the
just
?
This
miracle
then
,
is
taken
out
of
the
books
of
the
just
;
that
is
,
out
of
the
books
of
the
Jews
,
who
were
called
just
,
as
I
observ'd
before
.
I
say
,
taken
out
of
another
book
,
whether
it
were
the
Original
,
or
no.
And
nothing
more
frequent
in
other
books
,
Behold
they
are
written
in
the
books
of
Nathan
,
or
in
the
books
of
Gad
,
or
in
the
books
of
the
remembrances
of
the
Kings
of
Israel
,
and
the
Kings
of
Judah
:
or
in
the
words
of
Jehu
,
the
son
of
Hanani
;
or
in
the
words
of
Hosea
the
Prophet
,
or
in
the
Prophet
Isay
,
every
one
of
them
having
their
own
History
,
to
which
it
had
relation
,
now
lost
.
Whatsoever
is
read
in
the
Kings
,
or
Ch●onicles
,
are
gather'd
out
of
the
books
of
Nathan
,
Gad
,
Jehu
,
Hosea
,
Isay
,
&c.
Whence
they
are
taken
and
gather'd
,
as
is
found
by
the
confession
of
the
authors
who
wrote
them
.
I
know
not
by
what
author
it
is
found
out
,
that
the
Pentateuch
is
Moses
his
own
copy
.
It
is
so
reported
,
but
not
believ'd
by
all
.
These
Reasons
〈…〉
believe
,
that
those
Five
Books
are
not
the
Originals
,
but
copied
out
by
another
.
Because
Moses
is
there
read
to
have
died
.
For
how
could
Moses
write
after
his
death
?
They
say
,
that
Josuah
added
the
death
of
Moses
to
Deuteronomic
.
But
,
who
added
the
death
of
Josuah
to
that
book
which
is
so
call'd
;
and
which
,
being
written
by
Josuah
himself
,
is
reckon'd
in
Moses
his
Pentateuch
?
Besides
,
we
read
in
the
1.
Cha.
of
Deut.
These
are
the
words
which
Moses
spake
beyond
Jordan
.
Which
if
Moses
had
spoken
,
he
had
said
,
on
this
side
Jordan
.
For
Moses
had
not
pass'd
Jordan
;
nay
he
never
pass'd
it
:
but
he
that
writes
Deuteronomy
,
sayes
beyond
Jordan
,
because
it
was
in
the
holy
Land
,
and
because
that
place
in
the
plains
of
Moab
,
where
Moses
last
spoke
to
the
Israelites
,
was
beyond
Jordan
.
And
this
beyond
Jordan
,
you
shall
find
repeated
often
by
the
same
Moses
.
It
being
to
him
on
this
side
Jordan
.
There
is
also
a
passage
cited
out
of
a
Book
,
whose
Title
was
,
The
Warrs
of
the
Lord
.
The
words
in
Numbers
are
these
.
Whence
it
is
said
in
the
book
of
the
warrs
of
the
Lord
.
As
he
did
in
the
red
sea
,
so
shall
he
do
in
the
brooks
of
Arnon
.
But
that
Book
of
the
Wars
of
the
Lord
could
not
be
cited
by
Moses
,
in
which
there
could
be
mention
made
of
those
things
which
were
done
at
Arnon
,
in
the
very
place
where
Moses
perform'd
this
exploit
.
Truly
I
believe
that
Moses
made
a
Diarie
of
all
those
wonderfull
things
which
God
did
for
the
people
of
Israel
,
under
the
conduct
of
Moses
.
From
which
collections
the
books
of
the
wars
of
the
Lord
might
afterwards
be
taken
;
Which
for
that
cause
was
neither
the
Original
,
nor
the
Original
of
the
Original
:
but
indeed
a
Copy
from
a
Copy
.
That
which
we
read
in
the
third
Chapter
of
Dentronomy
does
manifest
,
that
they
are
written
long
after
Moses
;
Jair
the
son
of
Manasses
possessed
all
the
Country
of
Argob
,
and
it
is
call'd
after
his
name
,
Basan
Hanoch
Jair
,
to
this
day
.
Moses
could
never
have
said
to
this
day
;
For
Jair
scarcely
had
possession
of
his
own
Villages
at
that
time
,
when
Moses
is
brought
in
so
speaking
.
And
hence
it
manifestly
appears
,
that
the
author
intended
to
shew
whence
,
according
to
the
most
antient
and
first
original
,
that
City
was
call'd
Jair
,
deriving
the
cause
from
Moses
to
his
own
time
:
and
therfore
,
as
was
fit
,
call'd
it
Jair
from
that
antient
Jair
,
unto
this
day
.
The
like
we
read
in
the
same
Deuteronomy
,
in
the
same
Chapter
.
Only
Og
King
of
Basan
was
remaining
of
the
race
of
the
Giants
.
His
iron
bed
is
shown
,
which
is
at
Rabbath
of
the
children
of
Ammon
.
For
what
needed
Moses
to
have
said
to
the
Jews
,
that
his
bed
was
shown
at
Rabbath
of
the
children
of
Ammon
,
that
they
might
learn
the
bignesse
of
the
Giant
?
Why
,
I
say
,
needed
he
to
send
the
Jews
to
another
place
to
see
the
bed
of
the
Giant
,
who
had
seen
him
in
his
own
Land
,
and
overcome
him
,
and
measur'd
him
as
he
lay
along
in
the
fields
of
Basan
?
It
is
a
great
deal
more
likely
to
think
,
that
this
Writer
,
to
gain
credit
to
what
he
wrote
concerning
the
King
and
Giant
Og●
of
whom
he
made
mention
,
spake
of
his
iron
bed
,
as
a
testimony
of
the
wonderfull
spoils
of
that
terrible
Giant
,
which
were
not
at
that
time
to
be
seen
at
Basan
,
where
Og
lay
,
but
in
Rabbath
of
the
children
of
Ammon
,
the
succession
of
ages
having
changed
the
place
.
We
read
also
in
the
2.
of
Deuteronomy
,
The
Horraeans
first
dwelt
in
Seir
:
whom
the
children
of
Esau
driving
out
,
dwelt
there
,
as
Israel
did
in
the
Land
of
his
possession
,
which
the
Lord
gave
him
.
In
these
words
it
is
said
,
That
the
Idumeans
,
who
are
the
Sons
of
Esau
,
inhabited
Mount
Seir
,
driving
out
the
Inhabitants
of
those
Mountains
,
And
that
the
Jews
again
inhabited
this
Mount
Seir
,
and
gain'd
Mount
Seir
as
a
possession
,
driving
out
and
destroying
those
Idumaeans
.
Yet
it
is
most
certain
,
that
the
Idumaeans
,
according
to
Moses
himself
,
were
not
thrown
out
in
his
time
,
as
it
is
in
Deutronomy
in
the
same
Chapter
.
And
the
Lord
said
to
me
,
saith
Moses
,
You
shall
pass
through
the
confines
of
your
brethren
the
sons
of
Esau
,
who
dwell
in
Seir
,
and
they
shall
be
afraid
of
you
;
Therefore
take
heed
you
move
not
against
them
,
for
I
will
not
give
you
of
their
Land
one
foot
;
for
I
have
given
Mount
Seir
in
possession
to
Esau
.
Therefore
Idumaea
was
not
given
to
the
Jews
in
the
dayes
of
Moses
,
but
long
time
after
,
as
David
Prophesies
,
Psalm
108.
Over
Edom
will
I
cast
out
my
shooe
.
that
is
,
I
will
extend
my
possession
over
Idumaea
;
For
possession
is
taken
by
setting
down
of
the
foot
,
and
the
shoe
in
this
place
is
the
foot
:
the
thing
containing
for
that
which
is
contained
.
And
David
made
also
good
his
prophecie
,
1
Chro.
chap.
18.
where
we
read
,
that
David
consecrated
silver
and
gold
.
Which
he
had
taken
from
〈◊〉
Nations
,
Edom
,
Moab
,
and
Ammon
.
And
befides
in
the
same
place
.
Abishai
the
son
of
Zervia
,
smtoe
Edom
in
the
valley
of
salt
,
eighteen
thousand
,
and
put
a
Garrison
in
Edom
that
Edom
might
serve
David
.
Therefore
in
the
time
of
Dav●d
,
and
not
of
Moses
,
Edom
became
a
land
of
possession
to
Israel
,
as
God
had
promis'd
,
as
being
a
lot
and
part
of
the
Holy
Land
.
And
hence
it
is
gather'd
,
that
these
essayes
of
Deutronomie
were
written
long
after
Davids
time
,
a
great
while
after
Moses
.
I
need
not
trouble
the
Reader
much
further
,
to
prove
a
thing
in
it self
sufficiently
evident
,
that
the
five
first
books
of
the
Bible
were
not
written
by
Moses
,
as
is
thought
.
Nor
need
any
one
wonder
after
this
,
when
he
reads
many
things
confus'd
and
out
of
order
,
obscure
,
deficient
,
many
things
omitted
and
misplaced
,
when
they
shall
consider
with
themselves
that
they
are
a
heap
of
Copie
confusedly
taken
.
Those
things
which
we
read
concerning
Lamech
,
Gen.
4.
are
defective
,
Because
I
have
slain
a
man
to
my
hurt
,
and
a
young
man
to
my
grief
.
For
there
is
no
mention
made
of
that
young
man
whom
Lamech
slew
.
That
History
which
is
related
in
the
fourth
book
of
Moses
,
concerning
the
circumcision
of
the
son
of
Moses
is
desicient
,
and
is
conjectur'd
to
be
deficient
,
because
we
see
clearly
what
it
should
be
.
The
The
20
Chapter
of
Genesis
,
of
Abrahams
sojourning
with
Abimelech
,
King
of
Gerar
,
is
misplaced
:
For
it
is
not
likely
that
the
King
would
lust
after
Sarah
,
who
was
an
old
woman
,
and
with
whom
it
left
off
to
be
according
to
the
manner
of
women
,
and
who
was
not
capable
of
pleasure
.
As
also
Genesis
26.
the
same
is
to
be
thought
of
Rebecca
.
Nor
must
we
think
that
the
King
was
then
in
love
with
Rebecca
,
Jacob
and
Esau
being
th●n
of
age
.
That
which
we
read
in
the
10
of
Deuteronomy
is
misplac'd
,
The
Children
of
Israel
remov'd
their
camp
from
Beeroth
,
of
the
sons
of
Jacan
,
where
Aaron
dyed
.
And
in
the
same
place
,
He
separated
the
tribe
of
Levi
to
carry
the
Ark
of
the
Covenant
.
Though
long
before
the
death
of
Aaron
,
the
Levites
were
seperated
to
look
to
the
Tabernacle
,
and
the
Ark
of
the
Covenant
,
according
to
Gods
command
,
often
iterated
both
in
Leviticus
and
Numbers
.
Yea
,
whilst
Aaron
himself
was
alive
,
yea
still
after
that
the
Tabernacle
was
perfected
,
the
Levites
carried
the
Ark
as
often
as
the
Children
of
Israel
remo●ed
their
Camp
.
And
if
the
Reader
will
take
pains
,
let
him
but
run
over
this
tenth
Chapter
of
Deut.
and
he
shall
find
the
death
of
Aaron
preposterously
inserted
in
that
Narration
,
having
nothing
there
to
do
,
and
nothing
be●onging
to
the
bu●nesse
.
Yea
,
he
shall
find
it
contrary
to
the
computation
of
time
,
whilst
they
were
talking
of
the
delivery
of
the
Law
of
Sinai
,
long
before
Aarons
death
.
You
shall
likewise
find
that
passage
in
the
18
of
Exodus
misplaced
;
And
Jethro
came
,
the
Father-in-law
of
Moses
,
and
his
sons
,
and
his
wife
,
to
Moses
in
the
wilderness
,
where
he
was
encamped
by
Jo●dan
.
For
how
could
Jethro
come
to
Moses
hi●
son-in-law
,
after
the
going
out
of
the
Jews
,
together
with
the
wife
of
Moses
,
and
his
sons
:
Seeing
Moses
himself
,
when
he
went
away
from
Jethro
his
Father-in-law
,
return'd
into
Egypt
,
before
he
went
out
.
The
which
that
he
might
doe
,
he
is
said
expresly
,
To
have
taken
his
wife
and
his
sons
,
in
the
same
Exodus
,
and
the
4.
Chapter
.
Whoever
but
slightly
revises
those
Bookes
,
shall
observe
more
things
of
this
kind
,
and
many
things
every
where
in
them
confus'd
and
obscure
,
yea
contradictory
to
one
another
,
as
cold
to
hot
,
dry
to
moist
.
But
you
,
who
think
it
enough
to
find
out
answers
every
where
:
You
take
all
that
pains
in
vain
,
unlesse
you
salve
it
by
this
observation
:
And
believe
that
these
things
were
diversly
written
,
being
taken
out
of
several
authors
.
CHAP.
II.
God
made
himself
obscurely
known
to
men
.
God
in
a
cloud
.
Of
the
Bible
copied
out
.
There
were
Writers
before
Moses
.
Genesis
could
not
mention
all
.
He
wrote
not
the
history
of
the
first
men
,
but
the
first
Jews
.
The
Ark
was
not
the
first
of
ships
.
The
Vine
planted
by
Noe
was
not
the
first
vine
.
How
Melchizedech
is
to
be
understood
without
father
,
mother
,
or
original
.
WHy
God
would
not
fully
manifest
himself
to
men
.
Why
he
spoke
to
them
so
intricately
and
obscurely
.
Why
commanded
his
word
to
be
written
so
intricately
and
obscurely
,
let
wiser
men
inquire
.
And
why
he
suffered
the
primitive
Copies
to
perish
of
a
great
many
things
which
Writers
received
from
God
himself
,
and
permitted
the
more
obscure
and
difficult
to
arive
to
our
age
.
But
let
God
be
to
me
as
much
hid
as
he
will
.
It
is
nothing
to
me
,
Why
God
did
it
,
since
I
know
he
did
it
.
I
cannot
pierce
that
cloud
with
my
eyes
wherein
God
dwells
,
but
know
certainly
that
God
dwells
in
a
cloud
.
And
in
the
cloud
I
worship
him
.
I
am
not
able
by
that
clearnesse
which
I
have
,
if
any
such
there
be
,
to
enlighten
those
obscure
things
in
the
Scriptures
,
which
we
read
daily
;
to
order
all
those
things
which
are
consus'd
and
undigested
;
to
recall
those
things
which
have
been
slipt
;
to
restore
things
that
are
wanting
,
or
reconcile
things
that
are
contrary
;
nor
to
have
full
knowledge
of
the
beginning
of
the
world
,
by
reading
of
them
;
nor
distinguish
the
order
of
the
holy
Scripture
;
nor
perfectly
understand
the
Prophets
;
nor
perfectly
know
the
efficacie
of
mysteries
.
Whatsoever
else
in
the
holy
Scriptures
is
omitted
or
defective
,
or
is
contrary
,
I
know
notwithstanding
that
the
holy
Spirit
of
God
is
in
them
.
For
either
I
believe
that
the
originals
of
them
were
dictated
to
holy
authors
,
or
taken
out
and
copied
from
the
Originals
.
And
,
as
in
a
cloud
thicken'd
by
a
tempest
,
the
rays
of
the
Sun
which
dart
through
it
witnesse
that
the
Sun
is
there
:
so
also
in
those
obscure
and
hidden
clouds
of
the
extracted
Copi●
,
the
fiery
beams
of
the
holy
Spirit
,
which
runs
all
along
through
them
,
bewrayes
that
God
,
whom
those
clouds
hide
.
I
know
likewise
,
that
in
Gods
corn-fields
burs
and
thorns
grow
up
,
that
tares
grow
up
amongst
his
seed
,
that
weeds
and
barren
stalks
arise
in
his
harvest
.
I
know
,
that
in
the
Lords
harvest
there
is
a
great
deal
of
chaff
mix'd
with
the
wheat
.
I
know
,
that
the
building
of
Christ
is
raised
with
gold
,
silver
,
wood
,
stone
,
hay
and
seed
,
confusedly
intermix'd
.
And
I
know
also
,
that
such
things
are
built
up
with
,
confus'd
with
,
and
grow
up
with
the
Scriptures
.
Yea
,
you
will
say
,
it
is
easie
to
discern
the
cockle
from
the
wheat
,
the
chaff
from
the
grain
,
the
gold
from
the
silver
,
the
hay
from
the
stubble
.
But
what
wit
so
clear
can
we
have
,
who
can
distinguish
the
primitive
copy
from
the
second
copy
?
A
copy
,
I
say
,
so
near
to
the
original
,
that
,
according
to
your
own
confession
,
he
shall
mock
your
skill
in
the
several
similitudes
of
phrases
.
And
yet
truly
it
is
not
very
hard
to
distinguish
the
true
copy
from
the
other
,
where
the
author
confesses
out
of
what
books
he
took
it
.
The
difficulty
is
,
to
know
what
are
the
words
of
the
Copier
,
and
which
are
the
real
words
of
the
Original
.
And
to
speak
the
very
truth
,
it
is
impossible
to
know
all
these
things
.
Many
things
indeed
there
are
,
that
if
one
take
good
heed
,
you
shall
find
which
are
the
Original
,
which
the
Copy
.
And
if
a
hound
who
hunts
after
a
wild
beast
where
he
sees
most
steps
in
the
dust
,
according
to
his
exquisite
sent
discerns
them
,
and
runs
the
track
of
the
beast
which
he
pursues
:
Why
also
may
not
our
reason
,
using
its
own
weights
and
measures
,
especially
being
assisted
by
God
,
discern
things
humane
from
divine
?
And
if
Isaac
the
Father
distinguish'd
the
voyce
of
Jacob
,
from
the
hands
of
Esau
,
Why
may
not
our
minds
also
,
enlightened
by
God
,
distinguish
the
voice
of
God
,
from
the
hands
of
men
?
That
force
I
have
not
,
nor
weaknesse
,
rather
to
call
it
,
to
presume
my self
inspir'd
from
heaven
,
in
understanding
,
expounding
,
and
distinguishing
them
.
So
much
,
I
say
,
that
I
have
that
divine
spark
of
fire
,
reason
,
in
me
,
as
another
man
may
have
,
and
the
same
Spirit
of
Christ
which
informs
every
Christian
,
and
without
which
no
man
can
be
a
follower
of
Christ
.
Fo●
if
any
one
have
not
the
Spirit
of
Christ
,
he
is
not
Christs
,
Rom.
8.
Trusting
in
the
help
of
that
holy
Spirit
,
and
mov'd
by
that
instinct
,
which
is
rather
a
touch
of
God
,
than
a
knowledge
,
I
dare
guesse
at
some
things
in
the
Bible
;
for
all
men
cannot
perform
all
things
.
And
these
indeed
,
I
think
I
have
successfully
found
out
;
for
I
have
ventur'd
upon
nothing
,
which
I
have
not
weigh'd
in
the
scale
of
Reason
and
Faith
.
That
the
same
fate
which
swept
away
abundance
of
prophane
authors
,
hath
likewise
consum'd
most
of
the
Original
copies
of
the
Bible
,
I
am
very
certainly
perswaded
.
I
do
not
doubt
but
Moses
set
down
very
accurately
the
Jews
going
out
of
Egypt
;
God's
Law
deliver'd
in
Sinai
;
the
Ceremonies
prescrib'd
in
that
Law
;
as
also
the
History
of
Four
hundred
years
,
in
which
the
Jews
wander'd
in
the
desert
;
as
also
that
memorable
mysterie
of
Deuteronomy
.
I
also
believe
,
that
the
incomparable
Prophet
,
according
to
his
high
knowledge
of
the
Jewish
affairs
,
wrote
the
Chronicle
of
the
Jews
,
from
the
first
original
of
them
,
and
from
Adam
,
the
first
author
of
that
people
,
till
his
own
times
;
as
also
the
original
of
all
things
before
Adam
.
And
that
he
learn'd
those
things
,
and
the
antient
monuments
of
the
Jews
,
and
the
first
creation
,
out
of
antient
Writers
,
and
by
Gods
instruction
.
For
although
we
know
no
Writer
more
antient
than
Moses
,
yet
who
dares
deny
that
their
are
Writers
more
antient
?
Yea
,
it
appears
clearly
,
that
there
were
Writers
before
him
,
because
he
has
written
the
Historie
of
his
own
Nation
,
before
and
after
the
Floud
,
for
two
thousand
and
five
hundred
years
.
Which
according
to
the
nature
of
things
,
and
their
tenor
and
order
(
which
is
also
to
be
observ'd
,
without
all
incon●enience
)
it
is
thought
either
from
bookes
in
his
owne
time
extant
,
or
from
ancient
traditions
deriv'd
to
his
own
time
.
We
know
certainly
,
That
the
Phoenicians
had
the
use
of
Letters
long
before
Moses
,
and
that
the
Phoenicians
spake
the
same
language
as
the
Hebrews
did
.
A
clear
proof
of
which
,
Samuel
Petit
hath
given
us
in
his
Miscellanea
,
and
the
famous
Bouchard
in
his
Phaleg
.
But
if
the
Phoenicians
learn'd
to
speak
from
the
Hebrews
,
Why
should
not
we
think
they
learn'd
likewise
to
write
from
them
.
Therefore
the
Hebrews
wrote
before
Moses
.
But
what
should
the
Hebrews
rather
write
,
than
their
own
historie
?
and
what
hinders
us
to
believe
,
that
Moses
receiv'd
the
Jewish
Chronicle
from
them
,
which
he
w●ot
.
Truly
I
think
that
Moses
,
whose
end
it
was
to
write
chiefly
his
own
History
,
and
the
History
of
the
times
wherin
he
liv'd
,
wrote
very
briefly
all
the
things
which
were
before
his
own
time
;
especially
such
things
as
concern'd
the
first
creation
And
those
which
were
the
gatherers
of
Copies
,
touch'd
a
great
deal
more
briefly
the
heads
of
the
Jews
,
and
the
universal
creation
.
And
hence
I
think
it
has
come
to
passe
,
that
the
creation
of
the
world
is
ended
in
one
,
in
the
first
Chapter
of
Genesis
;
and
that
afterward
,
the
framing
of
Adam
,
and
building
of
Eve
,
are
a
little
more
particularly
set
down
,
and
that
after
all
that
time
which
was
betwixt
Cam
and
Noah
,
is
run
over
in
the
4.
and
5.
Chap.
Let
any
reasonable
man
judge
,
whether
or
no
in
those
4
and
5
Chapters
,
which
are
very
short
,
and
full
of
Genealogies
,
all
could
be
comprehended
which
was
acted
or
invented
upon
the
face
of
the
earth
for
a
thousand
six
hundred
yeares
and
more
?
And
whether
in
any
reason
we
can
deny
such
things
,
as
without
violation
of
Mysteries
of
Faith
,
by
natural
and
right
demonstrations
can
be
made
appear
,
only
for
this
cause
,
because
these
two
short
Chapters
make
no
mention
of
them
.
Thus
I
seriously
considering
,
and
diligently
weighing
all
those
things
,
which
I
at
large
have
spoken
concerning
those
most
antient
times
,
both
out
of
prophane
and
sacred
history
:
as
also
,
which
I
shall
speak
hereafter
of
,
that
Eternal
age
since
which
the
world
is
said
to
have
been
framed
,
by
the
Prophets
and
Apostles
.
I
doubted
not
to
recall
the
creation
of
the
first
men
to
the
beginnings
of
things
,
long
before
Adams
time
.
Nor
does
it
trouble
me
,
that
Genesis
makes
●o
mention
of
those
men
.
Yea
I
thought
it
enough
,
that
it
had
not
expre●ly
denyed
such
men
.
Yet
,
although
Genesis
have
so
briefly
,
nothing
more
brief
,
gone
over
the
originals
of
things
,
yet
we
may
gather
from
the
same
book
,
that
the
creation
of
the
first
men
was
far
different
,
which
is
hinted
at
in
the
first
Chapter
,
from
the
fashioning
of
Adam
,
the
first
father
of
the
Jews
;
which
is
more
largely
set
down
in
the
second
Chapter
.
They
argue
ordinarily
.
We
hear
no
men
named
before
Adam
in
Genesis
;
Therefore
there
were
none
before
Adam
.
And
yet
we
deny
that
,
that
there
was
no
men
before
Adam
,
because
there
are
none
nam'd
in
Genes's
.
For
it
is
well
known
,
that
all
things
are
nor
●et
down
in
Genesis
;
nor
that
all
things
must
be
denyed
,
which
Genesis
mentions
not
;
whose
intention
it
was
,
not
to
write
the
History
of
the
first
men
,
but
of
the
first
Jews
only
.
On
the
same
account
they
affirm
,
that
the
Ark
of
Noah
was
the
first
of
all
ships
;
because
we
read
of
never
another
in
Genesis
.
As
if
Adam
,
who
according
to
their
supposition
,
was
taught
all
arts
at
his
making
,
should
have
been
ignorant
of
Navigation
,
the
most
excellent
of
all
arts
,
and
most
necessarie
for
the
societie
of
men
.
They
also
tell
us
the
same
story
of
Noahs
plan●ing
the
first
Vine
;
because
Moses
tells
us
of
no
Vine
planted
before
it
:
as
if
the
earth
,
when
it
it
was
created
,
in
the
youth
of
the
world
,
had
not
brought
forth
any
Vines
,
the
giver
of
mirth
,
and
restorer
of
youth
:
Adam
,
being
an
excellent
Husbandman
,
should
have
neglected
the
planting
of
Vines
,
the
sweetest
part
of
agriculture
,
and
abandon'd
wine
,
which
according
to
the
Scripture
,
glads
God
and
man
.
But
they
talk
of
a
Man-monster
,
not
of
a
man
,
who
think
that
Melchisedech
was
really
without
Father
or
Mother
,
or
without
Original
,
neither
having
any
beginning
of
dayes
,
nor
end
of
life
,
only
for
that
reason
,
because
Moses
in
no
place
makes
mention
either
of
the
Parents
,
birth
,
or
death
of
Melchisedech
.
They
doe
not
mind
that
which
Iohn
Cameron
,
a
most
learned
and
acute
Divine
has
observ'd
,
That
these
things
were
by
Moses
mystically
pass'd
over
,
and
mystically
observ'd
by
Moses
,
to
shew
that
the
Priesthood
of
Melchisedech
was
eternal
,
according
to
the
Priesthood
of
Christ
;
not
temporal
,
like
the
Legal
and
Mosaical
Priesthood
,
which
beginning
from
Fathers
,
begat
sonnes
in
the
same
order
;
and
taking
its
rise
from
Moses
,
ended
in
Christ
.
But
Melchisedech's
Priesthood
neither
came
from
the
Fathers
of
it
,
which
were
Priests
,
nor
was
deriv'd
upon
the
Sons
which
were
Priests
;
but
such
a
one
it
was
,
as
had
no
known
beginning
,
and
was
like
to
have
no
known
ending
.
Reason
and
Faith
perswade
us
to
understand
these
things
so
,
least
the
mysterie
of
silence
should
pervert
the
order
of
nature
;
according
to
which
,
Melchisedech
,
who
had
both
Father
and
Mother
,
might
naturally
beget
children
,
and
naturally
have
an
original
,
and
an
end
.
But
,
say
they
,
Genesis
does
not
set
these
things
down
so
?
Nay
,
these
things
are
not
against
Genesis
;
these
agree
with
Faith
and
Reason
.
And
these
things
show
,
that
Genesis
wrote
mysteries
,
not
monstrous
things
.
Therefore
these
things
are
so
;
because
so
to
be
understood
.
And
with
like
negligence
they
believe
that
there
was
no
men
before
Adam
,
because
there
is
none
before
him
read
of
in
Moses
.
Nor
is
it
taken
notice
of
,
that
the
design
of
Moses
in
setting
down
Adam
,
was
not
to
mention
the
first
of
mankinde
,
but
the
Father
of
the
Jews
,
whose
peculiar
Historie
he
wrote
,
and
not
the
History
of
all
Nations
.
Truly
the
beginning
of
the
Jews
in
Moses
,
and
in
Josephus
both
,
is
with
Adam
.
After
that
,
Moses
has
told
us
the
beginning
of
men
,
and
of
the
Gentiles
,
in
the
first
Chapter
,
with
the
beginning
of
the
world
;
and
has
set
down
the
Gentiles
different
in
stock
and
original
from
the
Jews
.
The
Gentiles
,
I
say
,
the
births
of
divine
creation
from
the
beginning
;
and
the
Jews
,
the
sons
of
divine
architecture
in
Adam
.
CHAP.
III.
Men
erre
as
often
as
they
understand
any
thing
more
generally
,
which
ought
to
be
more
particularly
taken
.
The
darkness
at
the
death
of
our
Saviour
,
was
over
the
whole
Land
of
the
Jews
,
not
over
all
the
world
.
The
Star
which
appear'd
to
the
Wise
men
,
was
a
stream
of
light
in
the
ayr
,
not
a
star
in
heaven
.
THere
is
great
errour
in
reading
the
Scripture
many
times
,
when
that
is
taken
more
more
generally
,
which
ought
to
be
particularly
understood
:
as
that
of
Adam
,
whom
Moses
made
first
Father
of
the
Jews
,
and
whom
we
hyberbolically
call
the
first
Father
of
all
men
.
That
which
is
believ'd
of
the
darknesse
in
the
death
of
our
Saviour
,
is
of
the
same
strain
.
For
the
Divines
think
,
that
this
darknesse
was
spred
over
the
face
of
all
the
earth
;
Because
all
the
Evangelists
agree
with
one
consent
,
that
they
were
upon
the
whole
earth
.
Which
notwithstanding
the
better
Interpreters
have
translated
,
upon
all
the
Land
of
the
Jews
;
according
to
the
Hebrews
,
say
they
,
which
for
the
earth
,
mean
Palestine
.
Nor
was
the
miracle
without
a
mysterie
;
for
there
had
been
a
time
when
dark
night
covered
all
the
Land
of
Egypt
at
the
command
of
Moses
,
but
all
the
Israelites
had
light
in
their
dwellings
.
Now
was
the
day
come
,
at
the
death
of
Christ
,
when
the
light
of
the
Gospel
should
appear
to
the
Gentiles
;
and
all
the
Land
of
the
Jews
,
and
the
Jews
themselves
,
should
be
o'r-cast
with
the
darknesse
of
incredulity
.
Here
let
us
speak
of
the
Star
which
appear'd
to
the
wise
men
,
on
the
Nativity
of
our
Lord
,
which
it
is
common
and
ordinary
to
place
in
heaven
,
amongst
the
rest
of
the
Stars
:
which
that
it
never
was
,
nor
ever
could
be
,
is
made
appear
thus
.
All
other
men
on
the
earth
had
seen
it
,
as
well
as
the
wise
men
.
Herod
had
seen
it
among
the
rest
,
being
troubled
at
this
report
,
whom
this
appearance
did
more
especially
concern
;
But
Herod
neither
saw
it
,
nor
could
see
it
:
for
calling
the
wise
men
privately
,
sayes
the
Evangelist
,
he
enquired
of
them
,
what
time
the
star
did
appear
?
Therefore
it
is
clear
,
it
was
neither
a
Star
in
heaven
,
nor
visible
to
all
,
as
is
commonly
believ'd
;
but
that
Star
,
that
fire
,
did
only
shine
to
the
wise
men
,
that
by
the
guiding
of
it
they
might
arrive
at
Bethlehem
,
and
which
those
wise
men
did
follow
,
as
a
torch
,
that
they
might
worship
the
King
of
the
Jews
;
nor
did
it
appear
to
Herod
,
nor
any
of
the
rest
.
Such
was
that
fierie
army
sent
to
the
help
of
Elisha
from
heaven
,
whom
the
Prophet
saw
,
and
yet
his
Servant
that
stood
by
him
,
could
not
see
:
such
another
miracle
,
though
different
in
the
species
of
it
;
for
one
man
did
not
see
those
fires
innumerable
which
Elisha
saw
:
The
three
wise
men
saw
one
Star
,
which
a
great
many
men
could
not
see
.
It
appears
out
of
the
Gospel
it self
,
that
that
Star
was
not
fix'd
in
heaven
,
from
these
words
,
Behold
a
star
went
before
them
,
and
stood
above
the
place
where
the
child
was
.
But
if
that
Star
had
bin
in
heaven
,
how
could
it
stand
above
the
place
where
the
child
was
?
or
how
could
the
wise
men
draw
a
perpendicular
line
from
the
point
of
that
Star
upon
the
house
?
The
wi●e
men
might
have
discern'd
to
what
Countrey
that
region
of
the
heaven
,
where
in
that
Star
was
,
did
answer
;
But
to
know
that
small
place
,
that
manger
,
in
which
the
child
lay
,
could
not
be
done
by
seeing
,
by
any
count
or
wit
of
man
.
Therefore
it
is
certain
,
that
Star
,
or
that
light
or
fire
,
as
I
may
call
it
,
as
it
is
written
in
the
8.
of
the
Apocalyps
,
It
fell
from
heaven
,
burning
like
a
lamp
.
I
say
it
is
certain
,
that
lamp
from
heaven
which
lighted
the
Magi
,
was
sent
from
heaven
for
their
particular
use
,
after
which
the
Magi
should
walk
,
and
which
standing
still
above
the
place
where
the
Child
lay
,
they
should
likewise
stand
still
,
and
adore
that
Jesus
Christ
whom
they
sought
for
.
Such
was
that
cloud
,
like
a
white
one
in
the
day-time
,
and
fierie
in
the
night
;
which
no
man
will
say
was
an
apparition
in
the
whole
Hemisphaere
;
for
it
was
particularly
over
the
Jews
camp
,
and
particularly
covered
the
holy
Tabernacle
;
They
marched
according
to
the
particular
motion
of
that
cloud
,
and
stood
still
when
it
stood
still
;
as
we
must
likewise
believe
the
wise
men
did
with
their
Star
.
As
also
,
if
that
Star
had
been
fix'd
in
heaven
,
it
had
gon
before
others
also
who
journeyed
from
the
East
to
the
West
,
which
is
not
written
;
yea
,
only
that
it
went
before
the
Magi.
It
would
likewise
have
run
according
to
the
account
and
course
of
other
Stars
which
are
about
the
Tropick
,
from
the
East
to
the
West
;
But
who
could
have
followed
it
with
like
swiftnesse
?
Lastly
,
if
this
Star
had
been
placed
in
sight
,
all
famous
Historians
would
have
spoken
of
it
,
who
wrote
the
memorable
things
of
their
own
times
and
ages
,
which
none
did
.
Therefore
it
is
sufficiently
prov'd
,
that
most
,
thought
not
the
wisest
Interpreters
,
erre
,
who
think
that
that
Star
appear'd
to
all
men
in
heaven
,
which
appear'd
indeed
to
the
wise
men
onely
,
onely
to
three
men
,
as
is
written
.
They
erre
,
I
say
,
because
they
understand
that
generally
of
a
Star
,
which
ought
to
be
particularly
understood
of
a
light
,
or
a
burning
flame
.
CHAP.
IV.
In
the
miracle
of
Ezechiahs
sicknesse
,
the
Sunne
went
not
back
in
heaven
,
but
in
the
Dyal
of
Achaz
.
THat
which
I
shall
speak
of
the
miracle
which
God
did
in
curing
Ezechiah
,
being
sick
,
is
lesse
common
,
of
greater
concernment
,
as
it
is
in
the
Kings
,
Book
2.
Chap.
2.
The
Prophet
Esay
being
to
give
Ezechiah
a
sign
that
he
should
be
whole
,
and
go
into
the
Temple
of
the
Lord
;
calls
upon
the
Lord
.
And
God
brought
back
the
shadow
by
those
lines
that
it
had
gone
down
in
the
Dyal
of
Achaz
,
back
ten
degrees
.
Which
is
written
in
Esay
,
ch.
3●
.
in
these
words
,
Behold
I
will
make
the
shadow
of
the
lines
by
which
it
is
gone
down
in
the
Dyal
of
Achaz
,
to
return
in
the
Sun
.
And
the
Sun
returned
ten
lines
by
the
degrees
that
it
had
gone
down
.
In
this
miracle
it
is
received
as
current
,
that
the
Sun
went
back
in
the
heaven
.
For
the
miracle
which
was
only
in
the
Dyal
of
Achaz
,
is
put
in
the
Sun
and
the
heaven
,
and
because
the
shadow
is
brought
back
in
the
Dyal
,
the
Sun
must
needs
go
back
in
Heaven
;
nor
could
God
make
a
miracle
in
the
Dyal
of
Achaz
,
but
with
a
violent
motion
he
must
turn
the
whole
heaven
,
and
disturb
the
most
general
frame
.
This
is
to
fool
one
with
that
fine
sport
,
as
if
one
would
cause
remove
the
chimney
and
the
fire
from
him
,
that
he
might
not
be
burnt
,
rather
let
him
goe
back
himself
,
and
let
the
fire
stand
still
,
lest
the
house
be
undermined
by
the
removing
of
the
chimney
.
Let
the
miracle
be
plac'd
in
the
Dyal
,
as
is
the
meaning
of
the
Scripture
,
and
then
the
miracle
will
be
in
its
own
place
:
Nature
will
stand
in
its
own
frame
,
and
mens
intellects
will
not
be
fool'd
with
vain
jugglings
.
For
,
good
God
,
what
a
mistake
is
this
,
that
has
befool'd
a
great
many
wise
men
,
that
they
believed
that
the
Sun
had
gone
back
.
If
the
Sun
went
back
,
either
he
went
back
in
the
Zodiack
,
or
that
degree
of
the
Ecliptick
standing
still
,
which
he
was
running
that
day
;
the
primum
mobile
came
backward
,
and
with
the
primum
mobile
all
the
rest
of
the
Sphaeres
;
amongst
which
the
Sun
was
likewise
turn'd
back
.
If
we
say
that
he
went
back
only
in
the
Zodiack
,
and
a
tenth
part
of
the
Zodiack
,
according
to
the
proportion
he
is
said
to
have
gone
back
in
the
Dyal
of
Achaz
,
the
Sun
must
needs
return
through
a
great
many
signs
of
the
Zodiack
,
and
return
pass'd
moneths
,
yea
seasons
of
the
year
,
which
were
past
in
the
minute
of
one
hour
;
which
were
an
horrid
confusion
and
absurdity
.
But
how
much
are
they
gone
backward
,
not
to
say
from
truth
,
or
from
any
probable
conjecture
,
who
think
that
the
whole
heavens
went
back
,
that
the
shadow
of
the
Dyal
might
goe
back
?
That
were
to
disturb
all
nature
,
to
make
a
difference
in
the
tenour
and
order
of
all
things
,
to
confuse
the
rising
and
setting
of
stars
,
to
destroy
all
Ephemerides
,
and
Astronomical
tables
,
and
to
make
a
confusion
in
all
Astronomy
.
But
who
ever
heard
of
any
such
confusion
?
who
ever
heard
of
this
back
supersant
?
for
the
memory
of
things
which
past
in
the
days
of
Ezechiah
,
is
yet
extant
among
the
Gentiles
.
But
why
should
there
be
a
greater
miracle
in
the
sicknesse
of
Ezechiah
,
than
in
the
death
of
the
Lord
.
There
was
darknesse
only
about
Jerusalem
in
the
death
of
the
Lord
,
and
should
the
Sun
shine
longer
to
the
world
,
in
the
sicknesse
of
Ezechiah
;
Christ
died
,
Ezechiah
was
only
sick
;
Christ
in
his
death
was
perfecting
the
redemption
of
the
World
,
Ezechiahs
sicknesse
only
concern'd
himself
and
his
people
:
How
ill
such
compari●ons
shew
let
the
miracle
be
placed
in
the
Dyal
,
not
in
heaven
,
and
all
things
will
be
very
agreeable
with
that
Dyal
,
for
the
life
of
man
is
very
well
compared
to
a
shadow
,
yea
,
to
the
shadow
of
a
Dyal
.
The
last
period
of
a
mans
life
,
and
of
his
Dyal
,
is
called
the
last
hour
.
Again
the
life
of
the
King
is
well
compared
to
a
Kingly
Dyal
.
The
shadow
went
back
,
which
was
descending
in
the
Dyal
which
Achaz
had
made
.
The
life
of
Ezech●ah
who
was
dying
,
whom
Achaz
had
begotten
,
went
backward
likewise
,
nor
could
Ezechias
have
any
more
convenient
sign
of
his
recovery
than
this
miracle
,
which
therefore
was
given
as
a
particular
sign
to
Ezechias
,
Chron.
2.
chap.
32.
Ezechias
was
sick
unto
death
,
and
God
gave
him
a
sign
,
he
gave
it
to
him
,
not
to
all
.
And
this
sign
was
seen
in
the
land
of
Iudah
,
not
in
all
lands
,
which
is
to
be
observed
&
is
proved
by
the
same
place
of
the
Chron.
That
their
was
Ambassadors
sent
from
Babilon
,
who
came
to
enquire
of
the
sign
which
had
happened
,
not
in
the
heaven
,
which
take
notice
of
,
but
upon
the
earth
,
meaning
the
land
of
Iudah
:
Nor
had
the
Babilonians
needed
to
have
enquired
of
the
Iews
concerning
the
miracle
,
if
it
had
happened
in
Babilon
,
or
if
the
Sun
had
gone
back
in
the
Firmament
,
for
they
themselves
had
seen
it
.
Therefore
this
miracle
must
be
reduced
to
the
Dyal
of
Achaz
;
yea
the
holy
Scripture
expresly
meaned
so
,
and
directly
sets
it
down
in
both
places
of
Esay
and
of
the
Kings
,
if
the
words
of
both
places
be
well
weigh'd
as
is
fit
.
The
words
in
Kings
are
these
.
The
Lord
brought
back
the
shadow
by
the
lines
by
which
it
had
gone
down
in
the
Dyal
of
Achaz
.
Observe
here
,
that
the
miracle
is
expresly
signified
in
the
Dyal
of
Achaz
.
The
words
of
Isay
are
.
And
the
Sun
returned
ten
lines
by
the
degrees
it
had
gone
downe
In
these
places
the
bringing
back
of
the
shadow
and
the
Sun
,
are
the
same
;
because
the
shadow
could
not
return
,
unlesse
the
Sun
returned
:
nor
the
Sun
return
,
but
the
shadow
must
return
.
And
that
is
it
which
Esay
says
in
the
words
immediatly
before
,
Behold
,
I
will
make
the
shadow
of
the
lines
return
,
by
which
it
is
gone
down
in
the
dyal
of
Achaz
,
in
the
Sun
;
or
with
the
Sun
,
which
is
the
same
.
The
Sun
is
not
there
taken
for
the
Sun
it self
,
but
for
the
light
which
it
throws
upon
any
superfice
whereon
it
shines
:
which
it
throws
upon
all
dyals
,
and
such
a
one
as
you
may
believe
it
cast
upon
the
dyal
of
Achaz
.
Moreover
,
those
lines
of
which
the
Kings
and
Isaiah
here
speak
,
were
drawn
out
upon
the
dyal
of
Achaz
,
according
to
the
shadow
of
the
Gnomon
,
which
,
according
to
art
,
is
plac'd
in
the
middle
of
the
dyal
.
There
were
twelve
chief
ones
of
these
marked
upon
the
dyal
,
to
shew
so
many
degrees
,
or
hours
of
the
dyal
,
whilst
the
shadow
of
the
Gnomon
,
in
the
mean
time
over-running
the
whole
superfice
of
the
dyal
,
cast
out
a
great
many
other
lines
,
by
which
it
design'd
the
smallest
minute
of
every
one
of
these
degrees
and
hours
.
But
these
lines
are
h●re
promiscuously
call'd
the
shadow
and
the
Sun
,
because
they
are
really
set
down
and
composed
in
all
dyals
,
by
the
Sun
and
shadow
,
without
prejudice
to
the
principles
of
Geometry
,
who
define
their
lines
,
pure
,
not
compounded
longitudes
.
Nor
can
I
call
those
precisely
shadows
,
or
precisely
the
Sun
;
but
rather
the
extremities
,
or
individual
distinctions
of
the
Sun
and
shadow
;
for
in
them
the
last
part
of
the
Sun
is
the
first
of
the
shadow
,
but
the
last
of
the
shadow
is
not
the
first
of
the
Sun
,
But
what
Mathematician
ever
imagined
such
lines
in
the
heaven
,
if
the
words
of
the
Kings
and
Esay
are
taken
here
for
the
Sun
it self
,
and
the
light
it
cast
upon
the
dyal
of
Achaz
?
Take
notice
that
Esay
here
calls
that
indifferently
the
shadow
and
the
Sun
;
which
the
Kings
simply
in
that
place
calls
the
shadow
,
never
the
Sun
.
Wilt
thou
have
the
shadow
to
ascend
ten
lines
,
or
go
down
ten
lines
?
And
Ezechiah
said
,
It
is
easie
for
the
shadow
to
grow
ten
lines
:
let
it
not
be
so
,
but
let
it
go
back
ten
lines
.
And
Isaiah
call'd
upon
the
the
Lord
,
and
he
brought
back
the
shadow
ten
lines
,
by
which
it
had
gone
down
in
the
dyal
of
Achaz
.
It
seems
all
this
miracle
was
within
the
compasse
of
the
dyal
of
Achaz
.
For
Ezechiah
said
,
It
was
easie
to
make
the
shadow
to
come
forward
:
Not
that
it
was
indeed
so
easie
for
a
shadow
to
come
forward
ten
degrees
in
a
minute
,
which
could
not
be
done
but
in
ten
hours
;
but
because
it
seem'd
more
easie
for
a
shadow
to
goe
forward
,
than
to
turn
backward
,
he
requir'd
that
which
seem'd
harder
,
and
a
greater
miracle
,
that
it
might
run
back
ten
lines
.
Certainly
,
the
force
of
this
miracle
was
altogether
in
the
dyal
of
Achaz
,
according
to
the
intention
of
sick
Ezechiah
,
and
according
to
his
Prayer
:
For
Isa.
had
ask'd
him
,
Wilt
thou
that
it
go
forward
,
or
turn
backward
?
Let
it
turn
backward
,
says
Ezechiah
,
and
the
shadow
of
the
dyal
was
brought
back
.
According
to
the
intention
of
Ezechiah
,
and
the
Prayers
of
Isaiah
,
there
was
her●
nothing
to
do
with
the
turning
back
of
the
Sun
in
heaven
,
but
the
turning
back
of
the
shadow
upon
the
dyal
;
and
the
miracle
,
according
to
the
will
of
the
King
,
and
prayers
of
the
Prophet
,
was
perform'd
really
not
in
the
heaven
,
but
in
the
dyal
.
Nor
had
it
been
a
miracle
,
that
the
shadow
was
turn'd
back
in
the
dyal
,
if
the
Sun
had
turn'd
back
in
heaven
;
for
the
shadow
follows
the
motion
of
the
Sun
in
the
dyal
,
not
b●
miracle
,
but
by
nature
.
And
it
is
certain
too
,
that
the
light
of
the
Sun
upon
the
dyal
should
be
taken
for
the
Sun
it self
;
as
Strato
of
Sydon
was
saluted
and
proclaimed
King
,
without
any
dispute
,
because
first
of
all
the
Sydonians
,
on
the
top
of
all
their
City
,
he
shew'd
not
the
Sun
it self
,
but
the
light
of
the
Sun
,
over
against
the
East
,
and
found
first
of
all
the
rising
of
the
sun
in
the
West
:
others
in
vain
expecting
towards
the
East
to
see
the
Sun
;
which
Justin
relates
out
of
Troyus
Pompeius
,
in
his
18th
book
Right
reason
therefore
,
and
approved
authority
,
joyn
themselves
with
these
places
,
and
the
word●
of
the
Scripture
,
that
this
miracle
should
only
be
understood
of
the
dyal
of
Achaz
:
In
which
the
Sun
running
his
course
,
as
he
uses
to
doe
,
the
dyal
standing
in
his
own
place
,
and
the
gnomon
of
the
dyal
not
being
stirr'd
,
against
the
custom
,
order
,
and
natural
effect
of
the
Sun
and
shadow
,
by
a
miracle
,
and
way
to
men
unknown
,
the
shadow
was
brought
back
ten
degrees
:
and
that
they
are
deceiv'd
,
who
think
that
the
heaven
and
the
Sun
went
backward
.
I
say
,
that
they
are
deceiv'd
,
because
they
have
averr'd
it
as
a
general
miracle
in
the
heaven
and
Sun
,
which
was
to
be
understood
particularly
,
and
in
the
dyal
of
Achaz
.
CHAP.
V.
How
the
Sun
stood
still
in
Gabaon
in
the
miracle
of
Joshua
.
That
long
day
should
not
extend
it self
beyond
the
Country
of
Gabaon
.
LEt
us
try
if
any
such
thing
may
be
understood
in
the
miracle
of
Joshua
,
in
whose
wrath
the
Sun
was
stop'd
,
Ecclus.
Chap.
20.
As
also
,
stood
stil
,
and
obey'd
the
voice
of
a
man
,
Joshua
10.
God
had
routed
the
Amorrhites
before
Israel
,
who
being
beaten
from
the
top
of
Gabaon
to
the
descents
of
Bethoron
,
sought
for
shelter
in
the
valleys
;
Joshua
was
resolv'd
to
destroy
them
utterly
,
whom
least
the
night
should
rescue
from
his
sword
and
revenge
,
he
said
in
the
sight
of
Israel
,
Thou
Sun
stirr
not
from
Gabaon
,
nor
thou
Moon
from
the
valley
of
Ajalon
:
And
the
Sun
&
Moon
stood
stil
,
til
the
people
had
reveng'd
themselves
on
their
enemies
.
And
in
the
same
place
,
The
Sun
stood
still
for
the
space
of
a
whole
day
,
and
made
no
hast
to
go
down
.
There
is
none
,
but
upon
the
first
sight
of
these
words
will
affirm
,
that
the
Sun
stood
still
in
heaven
;
But
if
any
one
weigh
more
attentively
the
force
of
the
miracle
,
and
contain
the
miracle
within
its
own
bounds
,
he
shall
easily
find
,
that
the
light
and
rayes
of
the
Sun
are
understood
,
not
the
Sun
it self
.
It
gives
us
boldnesse
to
conjecture
so
,
because
it
is
said
,
That
the
Sun
stood
still
in
the
midst
of
heaven
;
For
the
Sun
was
then
going
down
,
when
Joshua
bid
it
stand
still
.
Nor
could
the
Sun
then
stand
in
the
middle
of
heaven
,
where
he
was
not
;
for
the
going
down
of
the
Sun
is
distant
from
the
middle
of
the
heaven
a
whole
Quadrant
:
Therefore
this
miracle
is
so
to
be
understood
,
That
when
the
Sun
was
really
going
down
,
the
light
of
the
Sun
,
without
the
Sun
it self
,
by
a
great
miracle
remain'd
as
yet
in
the
Atmosphaere
,
or
region
of
vapours
,
which
is
over
the
middle
of
the
air
,
and
the
skie
.
And
that
light
of
the
Sun
,
without
the
Sun
it self
,
did
beat
upon
the
City
of
Gabaon
,
and
the
mountain
of
Gabaon
,
so
that
those
rayes
which
came
from
that
light
,
being
reverberated
from
that
mountain
,
shone
through
all
the
valley
:
insomuch
as
the
Amorrhites
who
fled
,
could
not
eschew
Joshua
who
pursued
them
,
which
was
the
cause
of
the
miracle
.
I
began
to
be
of
this
opinion
long
ago
,
living
in
a
very
pleasant
valley
amongst
the
Cadurcian
Mountaines
;
whence
a
little
of
the
heaven
appearing
,
allow'd
us
the
sight
of
the
Sun
about
six
hours
in
the
Summer
,
in
the
foresaid
valley
.
But
the
Sun
in
the
mean
time
who
to
my
thinking
was
set
before
,
through
the
distances
and
openings
betwixt
the
hills
,
did
beat
upon
and
guild
the
high
ground
over
against
it
,
with
which
light
the
whole
valley
shone
,
till
the
Sun
was
under
the
Horizon
.
So
it
came
to
passe
,
that
in
the
hill
over
against
me
I
saw
a
Sun
without
a
Sun
for
many
hours
together
,
which
was
to
me
like
a
miracle
:
which
so
often
as
I
saw
,
I
bethought
my self
of
the
miracle
of
Ioshua
,
that
God
by
a
greater
miracle
could
retain
the
light
of
the
Sun
without
the
Sun
,
than
that
by
which
I
had
seen
the
Sun
over
against
me
upon
the
mountain
.
As
far
as
my
reason
could
serve
me
,
I
thought
I
was
arrived
to
a
conjecture
;
because
it
is
written
,
Thou
Sun
upon
Gabaon
move
not
,
for
the
Sun
at
his
going
down
did
enlighten
the
opposite
Mountain
of
Gabaon
,
and
not
every
Region
of
the
Horizon
,
which
no
doubt
it
had
look'd
upon
,
had
it
stood
still
in
the
midst
of
heaven
;
God
therefore
retain'd
in
the
Mountain
of
Gabaon
,
and
not
in
all
the
places
of
the
Horizon
,
by
a
memorable
miracle
,
that
light
by
which
the
Sun
going
down
shone
in
that
Mountain
,
and
the
neighbouring
places
;
Or
whether
it
were
better
to
believe
,
that
the
similitude
of
the
Sun
going
down
by
the
Atmosphaere
,
and
refractions
which
are
ordinary
in
it
,
did
appear
after
the
Sun
was
down
;
As
the
Hollanders
in
Nova
Zembla
,
after
a
night
of
2
moneths
and
a
half
long
,
say
that
they
saw
the
Sun
a
little
sooner
than
they
could
expect
him
,
because
the
Atmosphaere
represented
the
light
of
the
Sun
to
them
,
some
days
before
they
saw
the
Sun
it self
,
which
Petrus
Gassendus
a
famous
man
,
and
a
great
Philosopher
known
over
all
the
World
,
hath
related
and
taken
special
notice
of
1
Book
Chap.
19.
Of
his
Inst●tution
of
Astronomy
.
It
is
like
wise
written
in
Josua
.
And
the
Sun
hastened
not
to
goe
down
,
for
the
space
of
a
whole
day
.
Which
is
expounded
in
the
46
Chapter
of
Ecclesiasticus
.
And
one
day
was
made
as
two
.
The
space
of
one
day
,
which
Josua
observed
,
not
a
whole
day
,
but
to
be
understood
.
For
that
light
of
the
Sun
which
gilded
the
hill
of
Gabaon
vanished
by
little
and
little
,
and
a
light
like
that
of
the
Moon
did
succeed
,
till
the
Israelites
had
revenged
themselves
of
their
enemies
.
In
which
sense
those
places
in
Iosua
are
taken
,
Thou
Moon
move
not
beyond
the
Valley
of
Ajalon
.
Also
in
the
same
place
of
Iosua
,
There
was
not
before
,
nor
shall
there
be
hereafter
so
long
a
day
.
And
truly
,
that
one
day
is
made
as
two
.
It
will
take
but
little
time
up
,
and
it
will
be
worth
while
to
relate
a
contention
betwixt
a
Minorite
Frier
,
and
a
Mathematician
.
The
Mathematician
was
shewing
,
that
there
were
days
which
extended
the
length
of
many
,
according
to
the
obliquitie
of
the
Sphaere
,
yea
a
day
of
six
moneths
,
with
them
who
live
under
the
parallel
.
The
Divine
at
this
wax'd
angry
,
crying
it
was
impious
,
and
to
be
punished
with
a
branding
Iron
,
with
which
Hereticks
are
marked
,
to
affirm
that
there
could
be
any
longer
days
,
than
in
the
miracle
of
Iosua
,
where
one
day
was
made
as
two
:
Especially
since
it
is
directly
set
down
.
There
has
not
been
,
nor
shall
be
so
long
a
day
.
Than
which
there
is
nothing
more
expresse
,
nothing
more
clear
.
And
we
should
,
sayes
he
,
makes
the
holy
Scripture
a
liar
(
a
thing
horrid
,
and
not
to
be
thought
of
)
if
that
were
true
which
the
Mathematician
did
demonstrate
and
therefore
that
Princes
did
very
well
,
who
did
banish
Mathematicians
out
of
Christendom
.
My
little
Priest
,
says
the
Mathematician
be
not
so
fierce
,
Your
zeal
carries
you
beyond
your
wit
.
For
both
the
word
of
God
is
true
,
and
that
Mathematical
demonstration
is
likewise
true
.
It
is
true
,
that
neither
before
that
time
,
nor
since
,
could
there
be
so
long
a
day
in
Gabaon
,
as
there
was
by
the
command
of
Ioshua
.
But
extend
not
that
miracle
and
that
length
of
day
beyond
Gabaon
to
Neighbouring
Nations
.
For
it
is
true
,
nor
can
there
be
any
thing
more
true
,
that
in
those
Countries
which
are
near
the
poles
,
those
days
are
,
and
shall
always
be
longer
than
that
day
,
in
which
,
according
to
the
command
of
Joshua
the
Sun
made
not
hast
to
goe
down
upon
Gabaon
for
the
space
of
one
whole
day
,
and
one
was
made
as
two
.
For
they
are
really
days
under
the
pole
,
not
of
two
days
,
but
of
a
hundred
and
eighty
two
days
,
and
more
,
which
the
Mathematician
by
irrefragable
arguments
made
clear
.
But
the
Divine
being
here
baffled
,
did
wrangle
to
no
purpose
.
But
that
our
speech
may
return
whence
it
begun
.
The
miracle
of
Joshua
must
in
effect
not
be
placed
in
heaven
,
but
upon
the
earth
,
nor
upon
all
the
earth
neither
,
but
only
in
the
Country
of
Gabaon
,
In
which
there
never
was
before
,
nor
shall
be
after
so
long
a
day
,
for
that
could
not
be
made
good
every
wher
else
.
There
will
not
be
wanting
men
of
ill
conceits
,
who
will
either
render
me
suspitious
,
as
having
an
ill
opinion
,
of
the
faith
in
miracles
,
or
think
me
mad
,
or
desperately
bold
,
that
I
depart
so
far
and
wide
from
the
received
opinion
,
who
undoubtedly
believe
that
the
Sun
upon
the
command
of
Joshua
stood
still
in
heaven
,
as
they
also
think
,
that
in
the
recovery
of
Eze.
it
went
back
.
They
will
detract
from
my
conjectures
&
defame
them
as
rising
from
bad
Principles
,
that
wil
offer
to
overcloud
the
Scripture
,
where
it
seems
to
speak
so
clearly
,
saying
,
that
in
the
miracle
of
Ioshua
,
It
stood
still
in
the
midst
of
heaven
,
and
upon
the
prayer
of
Isaiah
,
it
returned
ten
lines
.
Such
men
as
these
think
all
things
that
people
wil
not
believe
Religion
&
Divinity
,
&
miracles
with
them
have
the
greater
repute
of
sanctity
,
the
more
incredible
they
are
;
and
which
is
a
strange
thing
,
the
more
they
are
past
belief
,
the
more
they
believe
them
:
I
Ingenuously
confesse
,
I
doe
not
give
in
my
name
amongst
those
enormous
upholders
of
miracles
,
who
put
all
reason
out
of
square
.
I
am
reasonable
,
and
any
thing
that
is
belonging
to
reason
I
pretend
an
interest
in
it
.
I
believe
those
miracles
of
Iosua
,
and
Isaiah
,
and
doe
very
much
magnifie
God
in
them
,
but
think
them
not
greater
than
they
were
,
nor
as
is
agreeable
to
reason
,
therefore
I
have
contained
them
within
their
own
limits
.
And
I
beseech
the
Reader
will
not
be
so
rash
in
his
judgement
concerning
those
those
things
which
I
have
here
written
.
For
I
have
written
far
from
any
ambition
,
not
to
triumph
over
mens
common
errors
,
but
to
search
them
out
,
for
the
love
which
I
bear
to
truth
,
and
whosoever
is
a
friend
to
reason
and
truth
,
let
him
judge
of
my
observations
.
CHAP.
VI.
Where
the
miracle
is
of
the
Iews
garments
not
worn
out
in
the
Wildernesse
,
and
the
not
wearing
of
their
shooes
.
SUch
another
wonder
that
is
thought
indeed
,
not
a
miracle
,
which
is
read
in
the
29
Chapter
of
Deuteronomie
,
where
Moses
rehearses
this
miracle
,
and
bounty
of
God
to
the
Jews
.
The
Lord
,
says
he
,
led
you
forty
years
through
the
Desart
,
Thy
clothes
were
not
worn
nor
thy
shoes
wax'd
not
old
.
It
is
commonly
thought
,
that
the
clothes
of
the
Israelites
therefore
were
not
worn
out
,
because
God
had
made
their
clothes
incorruptible
,
as
also
one
occult
facultie
of
growing
bigger
,
that
the
clothes
which
the
Israelites
put
on
,
so
soon
as
they
grew
,
they
grew
likewise
which
they
also
wore
.
Concerning
their
shooes
,
that
could
not
be
spent
nor
grow
old
;
and
so
soon
as
they
put
shooes
upon
their
childrens
feet
,
as
the
childrens
feet
grew
,
so
the
shooes
grew
likewise
.
This
they
believe
,
because
they
consider
not
that
the
force
of
this
miracle
,
was
nor
placed
in
those
idle
fancies
and
childish
stories
,
but
in
that
wonderfull
providence
by
which
God
led
the
Israelites
forty
years
through
the
Desart
,
destitute
of
all
things
,
notwithstanding
they
had
such
abundance
,
that
they
wanted
not
materials
to
make
clothes
&
shooes
of
,
that
their
clothes
were
not
worn
out
,
because
they
had
several
changes
,
that
their
shooes
were
not
spent
,
because
they
found
new
ones
to
put
on
,
that
they
fed
a
thousand
Flocks
in
the
desart
,
of
whose
wool
they
made
cloth
and
rayment
,
and
of
their
skins
,
and
leather
made
shoes
,
and
wanted
besides
no
Weavers
,
Taylors
,
Curriers
,
and
Shoemakers
.
God
says
moreover
in
that
place
,
Bread
ye
did
not
eat
,
Wine
or
strong
drink
you
did
not
drink
in
the
Desart
,
that
you
might
know
that
I
was
the
Lord
your
God
.
Manna
had
reign'd
down
to
them
out
of
Heaven
,
Water
flow'd
to
them
out
of
the
Rock
,
both
by
a
miracle
from
God
,
that
they
might
eat
&
drink
Manna
&
Water
,
in
lieu
of
Bread
and
strong
drink
.
It
was
likewise
a
miracle
from
God
,
that
their
Flocks
should
find
whereupon
to
feed
,
and
what
to
drink
in
the
barren
and
dry
Wildernesse
.
This
was
then
the
force
of
the
miracle
meant
by
Moses
,
to
shew
that
the
Jews
wanted
nothing
for
forty
years
,
which
by
several
ways
,
but
always
to
the
same
sence
he
expressed
,
He
opened
himself
more
clear
in
the
2
Chapter
of
Deuteronomie
,
The
Lord
knows
thy
journey
,
how
thou
pass'd
through
this
great
Desert
dwelling
with
thee
forty
years
,
and
thou
lacked'st
nothing
.
In
which
sense
understand
the
8
Chapter
of
the
same
Deuteronomie
.
Thy
clothes
was
not
worn
out
with
age
,
and
thy
feet
were
not
beaten
,
behold
this
is
now
the
fortieth
year
.
The
Garments
of
the
Israelites
might
grow
old
,
but
not
fail
them
with
antiquity
,
God
not
suffering
them
to
want
new
garments
to
repair
the
losse
of
the
old
.
Their
shooes
might
burst
in
their
upper
leather
,
but
their
feet
not
to
be
gall'd
,
because
they
had
leather
enough
in
the
Desert
,
so
that
they
could
not
be
bruis'd
either
with
a
worn
or
cobled
shooe
.
So
understand
that
place
where
t
is
said
,
The
Jews
did
not
thirst
in
the
Desert
.
For
the
Jews
might
thirst
in
the
Desert
,
but
they
wanted
not
water
wherewith
to
quench
their
thirst
.
Yea
whatsoever
the
words
of
Isay
may
seem
to
imporr
;
The
Children
of
Israel
must
needs
be
dry
in
the
Desert
,
or
else
they
had
drink
in
the
Desert
,
for
none
drinks
water
but
he
that
is
dry
.
The
fool
is
dry
when
water
's
nigh
.
That
is
〈◊〉
suffers
thirst
,
God
could
indeed
by
his
miracle
,
in
which
he
is
wonderfully
powerfull
,
have
done
all
that
,
that
the
Jews
should
not
be
hungry
nor
dry
,
nor
their
clothes
be
worn
,
nor
their
shoes
be
spent
.
And
there
ha●●●en
need
of
these
miracles
,
if
they
had
had
no
wool
,
nor
no
leather
;
but
they
wanted
none
of
these
things
,
nor
was
any
such
miracle
needfull
.
Yea
this
miracle
would
rather
have
manifestly
evidenced
the
want
of
clothes
and
shoes
,
if
for
want
of
clothes
and
shoes
,
and
by
the
virtue
of
that
miracle
they
had
always
put
on
the
same
clothes
,
and
the
same
shoes
which
could
never
wear
out
:
On
the
other
side
it
shew'd
the
abundance
of
clothes
and
shoes
which
they
had
,
because
neither
their
clothes
nor
shoes
grew
old
,
because
they
chang'd
both
so
often
.
And
ascribe
this
to
the
providence
and
care
of
the
Lord
,
by
which
all
things
which
were
necessary
for
the
Jews
were
provided
for
them
,
because
he
led
them
sometimes
through
pleasant
and
plentifull
places
,
from
whose
Inhabitants
Deut.
2.
and
elsewhere
;
They
bought
m●at
for
money
and
did
eat
,
and
bought
water
for
money
,
and
did
drink
,
for
which
the
Israelites
were
beholding
to
the
Edomites
and
Moabites
,
And
when
Sehon
forbad
them
this
privilege
,
they
smote
him
,
with
all
his
people
,
and
all
his
Cities
,
and
took
the
prey
and
spoil
of
his
Towns
,
Deuteronomie
,
Chap.
2.
And
in
the
third
Chapter
,
they
destroyed
Og
the
King
of
Basan
;
And
that
time
they
took
the
land
from
the
Amorites
which
is
beyond
Jordan
.
Moses
himself
would
have
said
,
On
this
side
Jordan
:
which
observe
:
And
that
amongst
the
prey
and
spoils
of
these
two
Kings
,
there
were
garments
and
shooes
found
,
and
more
than
enough
of
materials
to
make
both
clothes
and
shooes
.
This
you
may
imagin
also
of
the
Amalekites
,
oververcom
by
the
Jews
.
Exodus
Chap.
17.
before
the
Law
given
in
Sinai
.
To
this
you
may
add
,
that
the
Jews
for
many
years
compassed
Mount
Seir
,
inhabited
by
the
Edomites
,
from
whom
they
bought
victuals
and
water
,
which
I
made
now
appear
,
and
from
whose
Cities
they
had
clothes
and
shooes
at
a
price
.
CHAP.
VII
.
That
the
Flood
of
Noah
was
not
upon
the
whole
earth
,
but
only
upon
the
Land
of
the
Jews
.
Not
to
destroy
all
men
,
but
only
the
Jews
.
GIve
us
leave
to
discusse
this
last
miracle
of
the
flood
of
Noah
,
which
is
believ'd
to
have
overflow'd
the
kingdoms
of
the
earth
with
most
mighty
overflowings
,
and
which
I
rather
believe
overflow'd
only
Palestine
,
and
the
Land
of
the
Jews
.
The
causes
of
this
conjecture
are
chiefly
,
the
causes
of
the
Deluge
;
which
here
I
shall
mention
from
their
beginnings
.
I
show'd
you
before
,
that
the
Jews
were
framed
in
Adam
,
and
esteem'd
the
peculiar
sons
of
God
;
that
they
were
separated
from
all
other
Nations
which
God
had
created
in
the
beginning
.
And
that
those
Nations
were
call'd
the
sons
of
men
in
many
places
of
holy
writ
,
I
have
set
forth
at
large
.
The
Lord
likewise
set
the
Jews
apart
from
all
Nations
,
when
he
plac'd
them
in
his
holy
Land
,
as
in
a
fenced
garden
,
whither
it
should
not
be
granted
to
other
Nations
to
come
.
God
then
had
forbidden
the
Jews
to
make
any
mixture
with
other
Nations
.
Chiefly
,
he
suffer'd
them
not
to
defile
their
sons
with
the
daughters
of
men
.
Against
the
command
of
God
,
the
Jews
had
admitted
the
Gentiles
into
their
land
;
Who
sayes
Genesis
,
when
they
began
to
multiply
upon
the
earth
,
the
sons
of
God
seeing
the
daughters
of
men
that
they
were
fair
;
or
,
which
is
the
same
,
the
sons
of
Adam
,
who
were
after
called
Jews
,
seeing
the
daughters
of
the
Gentiles
,
took
to
themselves
wives
of
all
which
they
chose
;
and
by
that
copulation
Giants
were
begotten
:
For
the
Jews
being
made
strong
and
lively
by
Gods
late
framing
of
them
,
and
going
in
to
the
daughters
of
men
,
as
strong
men
are
begot
by
strong
and
divine
seed
,
mix'd
with
humane
,
begets
Heroes
:
the
sons
of
God
lying
with
the
daughters
of
men
,
begat
Heroes
,
valiant
men
,
as
they
are
set
down
in
that
same
place
,
by
valiant
and
famous
men
in
their
age
.
It
repented
God
,
being
angry
at
the
wickednesse
of
the
Jews
,
that
he
had
made
men
,
and
wrought
the
clay
of
which
he
fram'd
Adam
,
of
whom
the
Jews
were
born
,
an
earthie
and
corrupt
generation
of
men
.
The
cogitation
of
whose
heart
was
bent
upon
evil
continually
,
at
all
times
;
that
is
,
from
their
first
beginning
,
both
in
Adam
their
Father
,
who
had
transgressed
the
commandement
of
God
;
and
in
themselves
,
who
had
likewise
broken
the
covenant
of
God
.
I
will
cut
off
,
saith
the
Lord
in
that
place
,
man
whom
I
have
created
,
from
the
face
of
the
earth
,
from
the
man
to
the
beast
,
from
the
creeping
thing
to
the
fowl
of
the
heaven
;
for
I
repent
my self
that
I
have
made
them
.
Here
take
notice
,
that
by
earth
we
understand
Palestine
,
according
to
the
Hebrew
,
who
by
earth
simply
express'd
,
mean
their
own
:
As
I
observ'd
of
the
darknesse
before
in
the
death
of
the
Lord
.
God
then
had
decreed
to
destroy
man
,
whom
he
had
created
,
from
the
face
of
the
earth
.
By
the
man
whom
he
had
created
,
understand
the
Jews
,
the
posterity
of
Adam
.
I
say
of
that
Adam
whom
he
had
created
or
fram'd
,
for
creation
and
framing
here
is
the
same
.
By
living
creatures
,
understand
also
the
Gentiles
mingled
amongst
the
Jews
,
and
causes
of
the
sins
of
the
Jews
,
according
to
what
I
formerly
set
down
at
large
,
where
I
made
it
appear
,
that
the
Jews
are
simply
call'd
men
,
in
comparison
of
the
Gentiles
;
that
the
Gentiles
on
the
other
side
,
compar'd
to
the
Jews
,
were
call'd
beasts
,
and
a
people
which
was
not
a
people
,
in
holy
Scripture
;
And
such
was
Gods
anger
,
that
he
resolved
not
only
to
destroy
all
those
Jews
and
Gentiles
,
but
all
the
men
of
that
Land
,
and
all
the
cattel
of
it
,
from
the
creeping
things
to
the
birds
of
the
air
;
except
only
Noe
,
the
Jew
,
who
according
to
Gods
command
fram'd
an
Ark
,
to
escape
the
violence
of
the
Deluge
.
The
treasures
of
the
great
depth
were
opened
,
sayes
Genesis
,
and
the
windows
of
heaven
were
opened
,
and
it
rained
upon
the
earth
forty
dayes
and
forty
nights
.
And
there
was
a
deluge
upon
the
earth
:
and
the
waters
were
multiplyed
:
and
they
lifted
up
the
Ark
high
from
the
earth
;
for
they
increas'd
exceedingly
,
and
fill'd
all
things
upon
the
face
of
the
earth
.
And
the
waters
preval'd
exceedingly
upon
the
earth
.
And
all
the
high
hils
were
cover'd
under
the
whole
heaven
.
The
water
was
fifteen
cubits
above
the
mountaines
which
it
had
cover'd
.
And
all
flesh
upon
the
earth
was
destroyed
,
birds
,
living
creatures
,
and
beasts
,
and
all
creeping
things
.
All
men
,
and
all
things
wherein
is
the
breath
of
life
,
died
.
And
he
destroyed
all
things
that
was
upon
the
earth
,
from
the
man
to
the
beast
,
as
well
creeping
things
,
as
fowls
of
the
heaven
,
and
they
were
cut
off
from
the
earth
.
Only
Noe
remained
,
and
those
that
were
with
him
in
the
Ark.
All
which
Genesis
prophetically
expressing
and
opening
,
as
by
inspiration
,
sets
forth
,
to
declare
,
that
all
the
beasts
of
the
land
of
Iudah
perish'd
,
when
Palestine
was
drown'd
:
which
words
,
if
you
take
only
the
literal
sence
of
them
,
seem
to
intimate
,
that
all
the
earth
,
or
both
Hemispheres
,
round
about
which
the
Sun
takes
his
course
,
were
overflow'd
.
Nor
is
it
material
to
me
that
which
is
said
,
that
the
treasures
of
the
great
deep
were
broke
up
,
and
the
windows
of
heaven
opened
;
For
,
that
great
Abysse
was
the
sea
of
Palestine
,
from
which
all
the
fountains
spring
.
Which
Genesis
sets
down
to
us
were
to
have
been
broken
up
,
to
represent
to
us
,
that
all
Palestine
was
dissolv'd
in
water
,
and
did
sweat
out
all
the
moisture
in
its
veins
.
But
there
are
some
,
who
to
adde
force
to
such
things
as
are
hyperbolically
written
,
interpret
the
Cataracts
of
heaven
,
The
waterie
heaven
disgorg'd
upon
the
whole
earth
;
which
is
a
meer
soppery
.
For
these
things
were
written
in
a
high
stile
,
to
expresse
the
abundance
of
rain
by
which
the
Land
of
the
Jews
was
overflow'd
.
The
mountains
were
covered
under
the
whole
heaven
,
must
be
understood
of
the
high
mountains
of
Palestine
;
as
also
the
whole
heaven
,
was
that
which
covered
Palestine
.
For
it
is
ordinary
to
assign
every
Country
it
s
own
heaven
.
In
the
same
sense
understand
the
2
Chapter
of
Deutr.
where
God
casting
a
fear
upon
all
the
nations
of
the
Holy
Land
,
to
which
he
was
to
lead
his
people
Israel
,
exhorts
them
in
these
words
,
To
day
I
will
begin
to
send
thy
fear
and
terrour
upon
the
Nations
which
dwell
under
the
whole
heaven
.
All
the
heaven
is
here
understood
,
which
was
over
the
whole
Land
of
Palestine
,
For
God
did
not
that
time
send
the
fear
of
the
Jews
upon
the
Nations
that
dwelt
in
China
,
America
,
the
South
,
or
Greenland
.
But
if
we
will
take
notice
of
the
thing
and
not
of
the
words
,
it
will
appear
,
that
the
Deluge
came
only
upon
the
Land
of
the
Jews
,
and
not
upon
the
whole
world
.
Both
from
the
causes
of
the
Deluge
,
which
I
now
spoke
of
,
and
which
I
now
told
you
were
the
sins
of
the
Jews
.
As
also
by
Noe
the
Jew
,
and
his
sons
,
the
reliques
of
the
Jews
;
as
also
from
the
place
upon
which
the
Ark
stood
upon
the
decay
of
the
waters
:
upon
the
mountains
of
Armenia
,
sayes
Genesis
.
Which
mountains
of
Armenia
,
as
they
look
toward
;
Palestme
,
make
up
a
part
of
Syria
,
next
to
Palestine
.
But
,
certainly
Iosephus
me●nt
that
that
was
a
particular
Deiuge
,
where
writing
against
Appion
lib.
2.
he
speaks
of
all
the
authors
,
Gentiles
,
who
have
made
mention
of
the
Jews
;
amongst
whom
he
mentions
Berosus
.
Berosus
▪
says
he
,
hath
●ritten
of
the
Ark
,
in
which
the
chief
of
our
Family
was
pr●served
.
He
said
not
,
in
which
the
chief
of
mankind
was
saved
;
but
the
chief
of
our
stock
or
linage
;
that
is
,
of
the
Jews
:
For
there
he
speaks
of
the
J●ws
,
whom
Iosephus
calls
his
own
,
and
his
own
stick
b●ing
a
Jew
himself
:
Who
,
I
say
,
was
the
chief
of
the
people
of
the
Jews
after
the
F●oud
;
for
Iosephus
derives
the
first
kinred
of
the
Jews
before
the
Flood
,
from
Adam
;
by
which
it
is
very
clear
,
that
only
the
reliques
of
the
Jews
were
sav'd
in
the
Ark
,
and
that
the
Family
of
the
Jews
was
restor'd
by
Noe
,
who
was
the
second
beginner
of
that
kinred
after
the
Deluge
.
CHAP.
VIII
.
The
same
which
was
prov'd
in
the
former
Chapter
by
the
Dove
sent
out
by
Noe
,
and
by
the
natural
descent
of
waters
.
IT
is
clear
,
that
this
Deluge
was
peculiar
to
the
Jews
,
not
universal
in
all
Nations
,
by
that
which
is
written
of
the
Dove
,
which
Noe
sent
out
,
and
she
return'd
to
him
at
night
.
For
that
branch
with
green
leaves
which
the
Dove
pull'd
from
the
tree
,
was
not
of
those
Olives
which
the
Deluge
had
overwhelm'd
;
and
for
a
whole
year
buried
them
in
mudd
.
Therefore
it
is
more
probable
to
say
,
That
that
Dove
being
sent
from
the
mountains
of
Armenia
,
flew
over
all
the
waters
of
the
Deluge
,
and
in
the
higher
fields
of
Asia
,
gather'd
from
an
〈◊〉
,
free
from
dirt
and
slime
,
that
branch
with
green
leaves
,
to
shew
to
Noe
a
flourishing
,
not
a
wither'd
hope
of
his
deliverance
.
Which
that
we
may
more
clearly
perceive
,
let
us
consider
,
and
recollect
that
violence
,
with
which
the
showers
of
the
flood
in
great
bodies
of
water
broke
out
,
and
did
beat
the
whole
earth
,
without
rest
or
interruption
day
or
night
.
Let
us
bethink
us
how
great
muddy
streams
fell
from
the
mountains
into
the
valleys
,
And
that
deluge
made
up
and
sweld
with
those
torrents
,
was
nothing
else
but
Water
mix'd
with
slime
and
clay
,
which
being
afterwards
macerated
for
a
whole
year
,
in
which
it
was
upon
the
highest
mountains
,
and
fifteen
cubits
above
them
,
the
dregs
of
that
slime
falling
down
to
the
bottom
,
stuck
in
the
branches
of
the
trees
,
and
every
leaf
of
them
.
For
this
we
are
taught
by
dayly
experience
,
where
troubled
and
clayie
rivers
break
over
their
banks
;
For
after
the●e
waters
are
driven
off
,
we
see
the
reeds
and
the
trees
with
which
these
banks
are
planted
,
pressed
down
with
the
weight
of
the
slime
,
and
defil'd
with
most
filthy
clay
;
As
also
all
the
Olives
were
drown'd
at
the
Flood
of
Noah
;
As
likewise
we
may
very
well
read
,
that
all
those
Olives
for
a
whole
year
,
in
which
the
deluge
is
said
to
have
whelm'd
them
,
to
have
been
altogether
spoil'd
and
destroyed
,
and
to
have
rotted
at
last
.
And
thus
I
conceive
,
that
the
fields
of
upper
Asia
are
higher
than
the
Mountains
of
Armenia
,
because
I
think
the
lowest
earth
lies
always
to
the
Sea
side
,
and
those
grounds
are
higher
which
are
the
farthest
from
the
Sea
,
and
are
higher
raised
,
within
the
uppermost
and
continued
Globe
of
the
earth
:
which
we
see
clearly
,
when
we
see
famous
and
swift
rivers
,
through
great
and
long
tracts
of
land
;
hasten
to
the
sea
,
according
to
that
reason
,
by
which
they
flow
down
from
upper
ground
to
a
continued
descent
.
Nor
shall
I
omit
to
relate
what
a
most
experienced
Geometrician
related
to
me
,
That
he
had
try'd
the
descent
by
which
the
river
of
Garonne
run
from
Tholouse
through
the
land
of
Burdeaux
into
the
Ocean
,
and
measuring
a
hundred
rods
,
he
found
many
tim●s
a
whole
rod
of
de●cent
for
this
swift
course
to
the
Sea
.
I
perswaded
my self
that
it
had
been
so
accounted
by
Ausonius
in
his
Mosella
:
Smooth
Loyrs
,
and
swift
Rhoans
,
strong
Garonns
stream
.
If
you
will
not
grant
such
a
declination
,
as
the
Geometrician
said
the
Garonne
run
into
the
Ocean
,
take
the
Danow
,
that
famous
and
swift
River
,
which
runns
six
hundred
miles
of
continual
descent
from
its
own
so●ntain
,
into
the
Euxine
sea
.
And
let
us
know
his
de●cent
,
not
in
a
hundred
,
but
six
hundred
ro●s
measuring
;
as
also
,
that
after
the
measuring
of●●x
hundred
miles
,
there
is
found
one
mile
of
descent
;
By
which
reason
,
the
fountain
of
the
River
Danew
may
be
found
higher
than
the
shore
of
the
Euxine
sea
,
one
whole
mile
.
Grant
also
that
dec●i●itie
not
to
be
hindred
by
any
intervening
mountain
,
nor
rough
with
any
stops
,
through
a
clear
plain
,
as
we
see
in
a
globe
,
either
of
Metal
,
or
Yvorie
,
very
even
and
smooth
:
so
that
nothing
can
hinder
those
waters
slowing
along
so
smooth
a
channel
.
Then
grant
,
that
the
Country
about
the
Euxin
sea
is
so
much
drown'd
,
that
the
waters
of
it
are
rais'd
from
the
bottom
perpendicularly
a
whole
mile
.
Which
height
will
doubly
out-vie
the
height
of
the
highest
hils
.
This
being
granted
,
it
would
be
found
according
to
that
which
I
said
,
That
the
sountain
of
the
Danow
was
higher
than
the
shore
of
the
Euxine
sea
,
that
that
deluge
,
which
would
rise
up
to
the
right
and
left
of
that
Continent
,
would
only
touch
the
brim
of
the
fountain
of
Danow
,
and
not
pass
those
lands
,
and
those
on
the
other
side
would
remain
untouch'd
,
and
dry
,
as
before
.
Think
so
likewise
of
the
deluge
of
Noah
.
Concerning
whose
waters
we
might
easily
gather
how
much
of
Asia
they
overflow'd
beyond
the
Armenian
mountains
,
if
we
knew
the
height
of
the
mountain
of
Ararat
,
which
is
one
of
the
highest
,
and
on
the
top
of
which
the
Ark
stood
;
and
what
risings
,
and
what
barrs
that
Globe
of
the
Continent
of
Asia
rais'd
against
those
waters
that
flow'd
down
upon
them
from
above
;
from
above
,
I
say
,
those
fifteen
cubits
,
by
which
,
according
to
Genesis
,
it
was
higher
than
the
mountains
which
it
covered
.
Truly
,
I
really
think
that
the
waters
of
Noahs
floud
rose
a
hundred
miles
,
or
thereabouts
,
up
inthe
Continent
of
Asia
,
because
the
continent
of
that
Globe
being
full
of
risings
and
stops
,
nay
,
advancing
it self
with
very
high
ridges
as
far
as
the
hill
Taurus
,
broke
,
as
is
probable
,
the
for●●
of
the
water
,
by
the
interposition
of
mountains
,
that
the
waters
could
not
go
any
further
.
That
the
Dove
could
flee
and
return
one
hundred
miles
,
to
bring
that
branch
with
green
leaves
,
in
a
day
,
I
guesse
from
hence
,
because
she
being
out
in
the
morning
,
and
came
home
at
night
;
both
by
reason
of
the
swiftnesse
of
her
wing
,
with
which
the
Dove
is
naturally
endow'd
,
as
also
by
the
leading
and
conduct
of
God
Almighty
,
she
went
to
fetch
the
pledge
of
peace
,
by
which
God
was
reconcil'd
to
the
Jewish
Nation
:
But
she
had
not
flown
so
far
,
if
she
had
intended
to
pluck
a
wither'd
,
and
a
slimie
branch
,
for
there
were
enough
hard
by
the
Ark.
CHAP.
IX
.
This
same
is
prov'd
by
the
historie
of
the
sons
and
posterity
of
Noah
.
By
Eusebius
in
his
Chroniclae
.
There
were
particular
deluges
.
Aegypt
never
drowned
.
Strabo
,
of
the
Turdetanian
Spaniards
.
Scaliger
and
Servius
concerning
the
Trojans
,
are
cited
.
Solinus
of
the
Indians
.
Sanchoniato
,
Iombal
.
ACcording
as
it
is
believ'd
that
all
mankind
was
o'rwhelmed
in
Noahs
Floud
,
they
likewise
believe
that
the
losse
was
repair'd
by
his
posterity
.
And
if
it
could
appear
,
that
the
people
of
all
Lands
were
propagated
since
the
Floud
of
Noah
,
from
his
posterity
,
there
were
no
reason
but
I
should
yeeld
to
them
.
Read
but
attentively
the
tenth
Chapter
of
Genesis
,
from
whence
the
reparation
of
all
mankind
is
ascrib'd
to
the
sons
of
Noah
:
as
also
the
division
of
the
whole
earth
by
them
is
asserted
.
And
it
will
appear
more
clear
than
day
,
that
not
all
the
Countries
and
regions
of
the
earth
were
possessed
after
the
floud
by
the
sons
of
Noah
,
but
only
those
Countries
in
the
Holy
land
,
as
they
are
there
set
down
,
or
rather
those
Countries
of
the
Holy
hand
,
and
the
Countries
round
about
it
.
In
that
chapter
,
the
beginning
of
the
Kingdom
of
Nimrod
was
Babylon
.
Assur
built
Niniveh
.
There
is
nothing
but
Babylon
and
Niniveh
said
to
be
possessed
in
the
whole
chapter
,
either
beyond
Euphrates
,
or
beyond
the
River
of
Egypt
,
or
beyond
the
red
sea
or
beyond
the
whole
Palestine
,
which
I
determined
before
the
bounds
of
the
holy
land
,
and
which
do
environ
it
every
way
.
Yea
you
shall
read
in
that
chapter
,
that
the
Philistines
,
the
Hethites
,
Iebusites
,
Amorrhites
,
Gergesites
,
Hevites
,
Sinites
,
Aradites
,
Samarites
,
and
Amathites
,
were
all
Nations
of
the
holy
land
,
which
appears
from
the
places
and
journals
of
that
Country
.
And
the
bounds
of
Chanaan
the
Sons
of
Cham
are
as
one
comes
from
Sydon
to
Cerar
,
even
to
Gaza
,
till
thou
enter
into
Sodom
and
Gomorrha
,
and
Adma
,
and
Zoboim
,
even
unto
Leza
,
which
are
either
places
,
or
Cities
of
the
holy
land
.
It
is
immediatly
added
,
After
this
the
Chananites
were
dispersed
.
But
no
body
doubts
of
them
,
but
that
they
were
a
very
well
known
people
of
the
holy
land
,
Then
thou
shalt
find
it
thus
written
.
These
are
the
sons
of
Cham
,
in
their
kinreds
,
tongues
,
generations
,
lands
,
and
people
.
Which
if
you
read
suddenly
,
you
will
imagine
,
that
those
tongues
,
generations
,
lands
and
nations
,
had
possessed
the
third
part
of
the
earth
.
But
take
notice
that
these
great
names
of
tongues
,
generations
,
lands
,
and
nations
,
are
to
be
understood
for
their
own
nations
in
the
holy
land
,
divided
and
distributed
amongst
them
,
wherein
they
dwelt
according
to
that
description
in
the
tenth
chapter
.
Observe
too
,
that
tongues
are
here
preposterously
set
down
,
For
at
that
time
all
the
Nations
were
of
one
lip
.
The
earth
was
of
one
lip
,
and
of
one
speech
,
and
so
of
one
tongue
,
as
it
is
written
in
the
following
chapter
the
11
of
Gensis
.
Not
was
that
confusion
of
tongues
which
follows
in
in
the
11
chapter
in
the
building
of
Babel
.
The
Sons
of
Sem
are
reckoned
,
who
was
the
Father
of
the
Sons
of
Heber
.
And
there
were
born
unto
Heber
,
says
Genesis
,
two
sons
,
the
name
of
the
one
was
Phaleg
,
because
in
his
days
the
earth
was
divided
,
and
the
name
of
his
brother
Joctan
.
That
land
which
was
divided
,
is
to
be
understood
the
holy
land
;
For
it
is
said
moreover
of
these
brothers
,
that
their
habitation
was
as
one
goes
from
Messar
to
Sephar
,
a
mountain
in
the
East
,
which
is
a
meer
itinerarie
of
the
holy
land
.
These
were
the
families
of
Noah
,
and
according
to
their
peoples
and
Nations
,
and
from
them
were
the
Nations
divided
upon
the
earth
after
the
Floud
.
For
by
them
was
the
habitation
of
the
holy
land
divided
.
For
land
simply
nam'd
,
the
Hebrews
interpret
for
their
own
,
which
I
have
told
you
oftner
than
once
before
.
Grant
that
all
the
world
was
at
this
time
divided
by
Phaleg
,
could
it
be
possible
that
in
five
generations
:
for
Phaleg
is
the
fifth
in
discent
from
Sem
,
that
they
could
inhabite
China
,
America
,
the
Southland
,
and
Greenland
,
and
whatsoever
land
lies
betwixt
them
?
therefore
the
name
of
land
must
here
he
streightned
to
the
chosen
land
only
,
which
if
the
businesse
be
well
look'd
into
,
could
not
be
well
inhabited
and
replenished
by
the
offspring
of
Noah
in
ten
generations
.
But
they
guesse
,
and
rashly
too
,
that
all
the
places
of
the
earth
were
divided
and
inhabited
by
the
Sons
of
Noah
,
out
of
an
opinion
,
which
,
as
I
said
before
has
prepossest
all
persons
,
that
all
the
men
of
the
world
were
drowned
in
Noahs
Flood
,
As
also
from
the
names
of
the
Sons
of
Noah
,
which
names
some
having
some
affinity
,
some
altogether
different
;
they
have
wrested
to
some
the
likelihood
of
the
names
of
some
people
now
remaining
or
some
ancient
Nation
,
by
meer
force
,
and
have
brought
all
those
Nations
from
the
Sons
of
Noah
by
conceited
conjectures
.
See
other
fancies
,
they
say
it
is
written
in
the
tenth
Chapter
of
Genesis
,
of
the
Sons
of
Japhet
.
From
them
the
Isles
of
the
Gentiles
were
divided
,
according
to
their
Countries
,
every
one
according
to
their
tongue
,
and
families
,
in
their
Nations
,
Those
Isles
some
expound
,
such
as
are
scattered
all
the
Sea
over
,
both
Aegean
and
Mediterranean
,
and
those
which
the
Ocean
invirons
,
Britain
,
Ireland
,
the
Hebrides
,
the
Western
Isles
of
Scotland
,
Shetland
,
and
all
the
rest
of
the
Islands
known
or
unknown
.
They
will
have
the
Sons
of
Noah
to
have
been
so
numerous
in
the
days
of
the
posterity
of
Japhet
,
that
the
whole
continent
of
the
earth
not
being
able
to
contain
its
dwellers
,
they
spread
themselves
into
all
the
Islands
far
and
near
;
And
the
Colonies
being
thronged
one
upon
another
,
they
divided
the
land
,
and
dwelt
in
their
own
Countries
,
as
it
is
here
written
;
which
whether
or
no
it
could
come
to
passe
in
the
third
generation
of
the
posterity
of
Iaphet
,
let
any
wise
man
be
judge
.
There
are
those
who
by
all
the
earth
,
understand
all
the
earth
beyond
Palestine
,
and
will
have
Europe
in
that
sense
,
particularly
call'd
one
Island
,
according
to
Hebrew
authors
,
if
they
conjecture
that
the
Sons
of
Japhet
did
sail
to
Europe
,
and
divided
those
vast
tracts
of
land
,
which
that
the
most
famous
quarter
of
the
earth
contains
,
within
the
third
generation
of
the
sons
of
Iaphet
;
which
observe
,
for
here
is
the
third
,
only
in
the
lines
ascending
to
the
sons
of
Iaphet
.
Yea
if
they
conjecture
,
that
those
sons
of
the
third
generation
of
Iaphet
,
did
not
only
assign
themselves
Europe
,
because
Europe
is
call'd
one
Island
by
the
Hebrews
,
and
because
it
is
here
written
;
That
the
Islands
of
the
Gentiles
were
divided
in
their
Countries
by
the
sons
of
Japhet
,
according
to
their
tongues
and
families
;
how
uncertain
a
faith
do
they
build
upon
such
weak
conjectures
,
especially
upon
the
Hebrew
speech
,
which
is
so
much
famouus
in
its
signification
,
and
so
strange
,
that
it
speaks
almost
nothing
but
Figures
?
But
if
there
be
any
faith
in
conjectures
,
I
rather
believe
that
those
Islands
of
the
Nations
were
divided
by
the
sons
of
Iaphet
,
according
to
their
tongues
and
families
in
their
Nations
,
were
the
Nations
of
the
holy
land
,
which
the
Sons
of
Iaphet
divided
,
according
to
their
tongues
and
families
in
their
Nations
.
Because
the
same
things
are
there
understood
of
the
sons
of
Iaphet
,
which
are
said
afterwards
of
the
Sons
of
Cham
,
These
are
the
sons
of
Cham
in
their
kinreds
,
tongues
,
and
generations
,
their
lands
,
and
people
.
For
it
is
to
be
thought
that
the
sons
of
Iaphet
setled
themselves
in
the
Countries
of
the
holy
land
,
as
the
sons
of
Cham
did
.
For
if
the
Sons
of
Cham
,
being
reprobates
,
had
their
lot
in
the
holy
land
,
which
was
the
land
of
the
Lord
,
why
should
not
we
believe
that
the
Sons
of
Iaphet
had
likewise
their
portion
in
the
same
land
of
the
Lord
whose
father
the
Lord
had
lov'd
and
chosen
?
Truly
we
have
shew'd
you
,
that
the
lots
of
the
sons
of
Shem
and
Cham
fell
in
that
land
,
why
then
should
only
the
sons
of
Iaphet
of
all
the
posterity
of
Noah
,
be
dis-inherited
from
the
holy
land
,
which
was
their
own
?
or
by
what
title
could
they
have
been
call'd
by
their
brethren
,
being
dis-inherited
of
that
land
?
Take
serious
notice
of
these
words
concerning
the
Sons
of
Iaphet
.
By
these
were
the
Islands
of
the
Gentiles
divided
according
to
their
nations
;
For
I
could
easily
believe
that
Islands
and
Countries
are
here
the
same
.
And
the
Countries
inhabited
by
every
one
of
these
Nations
are
called
Islands
,
because
hedg'd
in
by
neighbouring
Nations
,
as
they
call
those
Islands
of
houses
,
which
are
hedg'd
in
by
lanes
round
about
,
why
may
we
not
as
well
say
Islands
of
the
Gentiles
,
if
we
say
Islands
of
houses
?
its
properly
enough
used
.
Eusebius
in
his
Chronicle
is
a
great
motive
to
perswade
me
,
that
the
flood
of
Noah
was
particular
to
the
Iews
,
where
about
the
time
of
Abrahams
birth
he
speaks
thus
.
In
the
three
and
fortieth
year
of
which
Ninus
reign
,
Abraham
was
born
amongst
the
Hebrews
,
It
was
there
the
sixteeenth
power
over
the
Egyptians
,
which
they
call
a
dynasty
,
At
which
time
the
Thebeans
rul'd
,
who
govern'd
the
Egyptians
in
the
year
190.
According
to
the
Greek
Jews
,
it
was
not
three
hundred
years
from
the
floud
of
Noe
to
the
birth
of
Abraham
.
How
then
could
it
come
to
passe
,
that
the
most
famous
Empire
of
the
Assyrians
in
the
space
of
three
hundred
years
,
could
be
setled
and
established
in
the
space
of
forty
three
years
.
I
say
,
the
Empire
of
Ninus
,
whole
Original
is
of
such
an
antient
date
,
that
it
runs
back
,
not
only
to
fabulous
,
but
unknown
times
.
Justine
rehearses
those
that
are
more
antient
than
Ninus
in
his
first
Book
,
Vexor
,
who
rul'd
Egypt
,
and
Tanaus
,
who
rul'd
Scythia
;
by
which
means
that
Government
of
the
Theban
Kings
over
Egypt
might
be
setled
,
which
at
that
time
had
been
strengthned
a
hundred
and
ninety
years
.
But
,
which
is
more
to
be
wonder'd
at
,
is
it
credible
that
within
three
hundred
years
,
so
short
a
time
,
fifteen
Dynasties
could
passe
over
,
&
the
sixteenth
be
begun
,
if
we
call
to
mind
that
the
Kings
of
France
have
yet
but
three
Dynasties
now
,
in
the
space
of
about
two
thousand
two
hundred
years
.
It
s
likewise
known
out
of
the
History
of
Genesis
,
which
favours
Eusebius
very
much
,
That
Abraham
went
to
Egypt
in
the
Dynastie
of
the
Pharaohs
,
which
flourish'd
also
in
the
time
of
Joseph
,
Abrahams
great
Grandchild
,
and
which
flourisht
four
hundred
years
after
Joseph
,
in
the
time
of
Moses
,
in
whose
times
the
New
Pharaoh
knew
not
Joseph
,
whom
the
old
one
knew
so
well
,
which
Dynastie
of
Pharaohs
,
comparable
to
that
of
the
Caesars
for
its
continuance
,
was
also
famous
in
the
dayes
of
Solomon
.
For
Solomon
was
joyn'd
in
affinitie
to
Pharaoh
King
of
Egypt
,
Kings
1.
Chap.
3.
Besides
the
deluge
of
Ogyges
makes
it
clear
,
that
there
have
been
particular
deluges
,
which
deluge
drowned
all
Boeotia
:
as
also
,
that
Deucalions
floud
,
which
swallowed
up
all
Thessaly
:
and
many
more
particular
ones
,
which
Plato
relates
that
he
had
heard
from
the
Egyptian
Priest
in
Timaeus
.
The
Chinensians
boast
also
of
their
deluge
.
The
Americans
of
theirs
:
Both
of
them
,
according
to
their
accompt
,
far
distant
from
the
Floud
of
Noah
,
and
why
should
we
not
grant
to
Palestine
their
particular
deluge
?
Yea
,
the
Egyptians
,
the
neighbours
of
the
Jews
,
deny
that
ever
Egypt
was
damnified
by
any
floud
.
They
say
that
Nilus
waters
and
makes
fruitfull
every
year
their
Land
;
but
never
overwhelm'd
it
i●
a
general
deluge
;
which
by
very
strong
arguments
,
and
most
approv'd
records
taken
out
of
their
Histories
,
the
forementioned
Egyptian
Priest
did
make
clear
in
the
forementioned
Timaeus
.
It
will
not
be
inconvenient
to
joyn
Strabo
to
Plato
in
his
third
Book
of
Geographie
;
where
he
relates
this
of
the
Turdetans
,
the
Inhabitants
of
Spain
.
These
,
sayes
he
,
are
held
the
most
learned
amongst
all
the
Spaniards
,
they
use
Grammar
,
and
have
their
monuments
of
Antiquitie
written
,
and
Poems
and
Laws
in
Verse
,
for
six
thousand
years
,
as
they
say
.
The
Turdetans
then
had
their
Laws
long
before
the
floud
,
if
in
the
days
of
Strabo
they
had
then
written
six
thousand
years
:
which
they
being
themselves
in
that
deluge
untouch'd
,
kept
likewise
untouch'd
for
the
space
of
six
thousand
years
continually
,
and
us'd
and
observ'd
them
.
Scaliger
likewise
thinks
,
that
the
first
Olympiad
was
celebrated
in
the
year
of
the
world
3074
,
and
that
the
destruction
of
Troy
was
four
hundred
and
eight
years
,
or
thereabouts
,
before
the
first
Olympiad
.
And
Servius
has
observ'd
upon
that
Verse
of
Virgils
.
Th'
old
Cities
sack'd
,
reign'd
in
for
many
years
.
Ancient
,
sayes
he
,
or
noble
,
because
it
is
said
to
have
reigned
two
thousand
eight
hundred
years
.
The
beginning
then
of
the
Kingdom
of
Troy
,
must
be
before
the
beginning
of
the
world
;
and
if
Troy
was
rul'd
in
for
two
thousand
and
eight
hundred
years
,
Phrygia
,
as
also
Spain
,
must
be
said
to
be
freed
from
the
floud
of
Noah
.
Which
you
may
also
think
of
India
,
which
Father
Liber
first
enter'd
.
From
him
(
says
Solinus
in
his
25
Chap.
)
unto
Alexander
the
great
,
there
are
reckon'd
six
thousand
four
hundred
and
fifty
years
,
and
three
moneths
over
:
accounting
it
by
the
Kings
,
who
are
said
in
his
time
a
hundred
and
fifty
three
of
them
to
have
liv'd
.
Salmasius
,
the
restorer
of
Pliny
in
Solinus
,
and
the
disperser
of
his
errours
,
sets
down
this
number
in
Pliny
.
Besides
,
the
same
Scaliger
is
author
,
that
Semiramis
was
before
the
destruction
of
Troy
,
and
places
her
in
the
first
age
after
the
Floud
,
and
sayes
that
Sanchoniato
liv'd
in
her
time
:
and
makes
Iombal
more
antient
than
Sanchoniato
;
and
sayes
,
that
Sanchoniato
receiv'd
many
things
from
Iombal
out
of
Porphyrius
.
And
Eusebius
relates
,
that
Sanchoniato
met
with
some
reserv'd
pieces
or
volumes
of
the
Ammonites
,
which
he
took
out
of
the
Repositorie
of
the
Church
where
they
had
lain
.
But
,
how
can
such
stories
agree
with
the
time
of
Noahs
floud
?
To
this
add
,
that
neither
Sanchoniato
,
nor
Iombal
antienter
than
he
,
are
reckon'd
amongst
the
sons
of
Noah
.
And
it
must
needs
be
,
that
those
volumes
lay
without
the
Ark
,
and
were
preserv'd
,
on
which
Sanchoniato
lighted
,
as
Eusebius
says
.
Here
to
reckon
those
things
which
I
set
out
before
more
at
large
,
That
is
an
inconsistent
time
which
is
reckon'd
from
Adam
to
Abraham
the
Chaldaean
,
or
to
Moses
the
Egyptian
,
and
it
is
unadvi●edly
set
down
to
be
sufficient
to
gain
the
knowledge
of
those
arts
which
Abraham
and
Moses
were
exact
in
.
But
certainly
the
time
'twixt
Noahs
floud
and
Abraham
would
be
likewise
a
great
deal
more
incompetent
,
if
according
to
the
same
inconsideratenesse
,
it
should
be
proportioned
as
sufficient
for
the
attainment
of
the
forementioned
disciplines
;
especially
Astronomy
,
Theology
,
and
Magick
.
The
which
that
they
did
flourish
in
the
time
of
Abraham
,
is
evidently
prov'd
,
because
Vr
of
the
Chaldees
,
is
call'd
by
Eusebius
,
Camarina
:
and
Camarina
is
the
same
with
the
City
of
the
Chaldaeans
.
And
the
Camarini
were
call'd
Chaldaeans
,
aswell
as
Astrologers
and
Magicians
.
For
the
name
of
the
Chaldaeans
was
a
token
of
Nation
and
Art
.
It
is
likewise
written
of
the
Camarinian
Magicians
,
that
they
raise
Leviathan
,
who
is
the
Devil
.
That
there
is
a
land
and
water
Leviathan
,
is
certain
,
or
which
is
as
much
,
that
there
are
land
and
water
Devils
,
●rom
whom
Philippus
Codurcus
,
a
learned
man
,
and
●ell
skill●●
in
the
Hebrew
,
imagined
that
those
Spirits
which
we
in
our
mother
tongue
call
Luithons
or
Luthins
,
have
taken
their
derivation
.
To
think
that
these
Theorems
of
Magick
,
or
spels
,
hatefull
to
God
,
were
kept
in
the
Ark
that
they
might
not
be
lost
in
the
floud
,
were
a
wickedness
to
believe
.
But
to
say
that
the
art
was
invented
or
repaired
,
betwixt
the
floud
and
Abraham
,
were
impossible
to
prove
,
as
other
things
are
.
CHAP.
X.
Of
Eternity
before
Eternity
.
Of
Eternity
from
Eternity
.
THose
who
think
that
the
floud
of
Noah
was
over
all
Nations
,
erre
much
in
the
ordering
of
all
actions
and
dispensing
of
them
since
that
time
.
They
are
likewise
very
much
deceiv'd
in
the
ordering
and
dispensing
of
all
actions
,
since
the
beginning
of
the
world
,
who
affirm
that
the
world
was
made
with
Adam
.
They
have
streightned
the
beginning
and
the
ending
in
such
narrow
bounds
,
that
it
cannot
by
any
means
fit
to
so
small
room
,
which
is
read
of
the
world
created
from
eternity
,
and
which
shall
endure
to
eternity
,
I
need
not
say
,
amongst
Historians
and
Philophers
,
who
were
Genti●es
,
but
likewise
amongst
the
Prophets
and
Apostles
.
But
indeed
that
little
space
of
time
to
which
they
limit
the
things
past
,
and
things
to
come
,
those
two
eternities
,
how
well
does
it
accord
with
that
expression
of
the
short
garment
in
Isay
,
Chapter
4●28
.
A
short
garment
,
sayes
he
,
cannot
cover
both
.
It
is
written
,
I
confesse
,
That
God
created
the
heaven
and
the
earth
,
in
the
beginning
.
That
I
dare
boldly
affirm
we
know
not
that
beginning
.
I
know
there
is
a
setled
number
of
the
stars
in
heaven
,
there
is
a
determinate
number
of
the
grains
of
sand
in
the
Sea
shore
:
But
I
think
to
make
up
a
sum
of
all
those
stars
▪
all
those
grains
,
all
those
ages
which
have
bin
from
the
beginning
,
is
without
the
compasse
of
all
Arithmetick
and
humane
account
.
In
these
numbers
there
is
no
number
,
nor
need
we
to
comprehend
the
number
of
them
.
It
is
enough
,
that
God
doth
know
the
number
of
the
stars
which
he
created
.
The
times
are
not
hidden
from
the
Almighty
.
Moreover
I
find
two
several
acceptions
of
eternity
in
the
holy
Scripture
.
The
first
is
,
by
which
God
is
call'd
eternal
,
before
time
,
and
before
all
things
created
.
Another
,
by
which
eternity
is
bounded
by
ages
,
and
the
beginning
of
the
creation
.
These
two
●gnifications
of
eternity
,
are
both
together
comprehended
in
that
place
of
the
Proverbs
,
where
Wisdom
is
brought
in
speaking
after
this
manner
,
God
possess'd
me
from
the
beginning
of
his
wayes
,
before
he
made
any
thing
.
Or
,
according
to
others
,
I
had
a
rule
from
eternity
,
from
the
head
,
from
the
beginnings
of
the
earth
,
or
from
the
creation
of
the
world
.
There
appears
here
a
two-fold
beginning
,
one
before
time
,
and
before
the
creation
of
the
earth
;
one
from
ages
from
the
beginnings
of
the
earth
,
or
since
the
creation
of
the
world
.
The
first
is
distinguished
from
the
second
,
because
in
the
first
God
is
only
said
to
have
possessed
wisdom
:
in
the
second
place
,
to
have
ordain'd
and
install'd
her
to
have
a
rule
over
all
things
created
.
Both
beginnings
then
are
eternal
,
but
the
first
antientest
.
The
first
beginning
was
eternal
by
its
self
,
eternal
before
eternity
.
The
second
begining
was
eternal
,
in
regard
of
us
,
since
our
understanstanding
cannot
reach
its
number
.
St.
Paul
hath
most
clearly
evidenc'd
this
to
us
in
the
last
Chapter
of
the
Epistle
to
the
Romans
:
and
in
the
third
Chapter
of
the
Epistle
to
the
Ephesians
:
and
in
the
first
Chapter
of
the
Epistle
to
the
Colossians
,
when
he
call'd
the
Gospel
in
these
places
,
An
opening
of
the
mysterie
,
which
was
hidden
and
conceal'd
from
ages
,
and
eternal
times
.
In
his
1
Epist.
to
the
Cor.
2.
Chap.
he
defined
tother
.
The
hidden
wisdom
of
God
,
which
he
appointed
before
all
times
.
As
also
in
his
second
Epistle
to
Tim.
Chap.
1.
The
Grace
which
was
given
to
us
in
Christ
,
before
the
times
of
eternity
.
And
in
his
Epistle
to
Titus
,
The
hopes
of
eternal
life
,
which
God
had
promis'd
before
eternal
times
.
St.
Peter
speaking
of
the
same
in
his
first
Catholick
Epistle
,
ch.
1.
sayes
,
That
Christ
was
foreknown
before
the
foundations
of
the
world
were
laid
.
By
which
places
that
difference
of
eternities
which
I
observ'd
,
is
evidently
found
,
That
eternity
is
call'd
first
,
before
ages
,
and
eternal
times
.
That
eternity
is
called
secondly
,
from
all
time
,
and
from
all
things
.
That
the
eternity
which
is
before
eternity
,
and
before
eternal
times
,
is
the
same
which
Peter
calls
,
before
the
foundation
of
the
world
.
Therefore
,
the
eternity
from
the
foundations
of
the
world
is
the
same
with
that
from
eternal
times
,
and
that
therefore
the
foundations
of
the
World
were
laid
from
eternal
times
,
or
from
eternity
,
in
regard
of
us
,
or
from
times
and
ages
to
us
unknown
,
or
from
that
beginning
,
of
which
there
is
no
certain
knowledge
.
That
eternity
of
the
world
is
not
that
eternity
of
God
;
but
the
resemblance
of
it
,
according
to
that
of
Mercurie
in
Asclepius
.
God
eternal
,
says
he
,
had
the
World
before
it
was
found
within
himself
;
But
as
the
World
is
the
image
of
God
,
it
is
also
the
imitation
of
eternity
.
CHAP.
XI
.
Of
eternity
beyond
eternity
Of
eternity
to
eternity
.
The
Kingdom
of
Messias
,
how
eternal
.
AS
God
is
call'd
eternal
before
eternity
,
he
is
likewise
call'd
eternal
after
eternity
,
or
beyond
eternity
.
God
shall
reign
to
eternity
,
and
beyond
it
,
said
Moses
in
his
●ong
:
When
the
Scripture
would
expresse
the
continuance
of
any
thing
,
not
to
eternity
,
which
is
only
attributed
to
God
,
but
to
eternity
according
to
the
duration
of
the
world
,
it
uses
to
expresse
it
by
the
eternity
of
the
Sun
,
and
the
eternal
course
of
the
Moon
and
Stars
:
Thus
says
the
Lord
,
who
gives
the
Sun
for
the
light
of
the
day
,
and
the
Moon
and
Stars
for
night
,
If
these
Laws
be
left
before
me
,
then
shall
the
seed
of
Israel
fail
before
me
,
that
it
shall
be
no
m●●●a
Nation
before
me
.
That
Covenant
made
with
the
Israelites
is
call'd
an
eternal
Covenant
,
Genesis
17.
Isay
55.
Ieremie
32.
Ezech.
37.
and
many
other
places
eternal
and
for
ever
,
which
is
the
same
.
The
Sun
then
,
and
the
Moon
,
and
the
Stars
,
are
plac'd
with
Israel
for
eternity
.
Take
that
eternity
,
not
beyond
eternity
,
but
to
eternity
,
in
which
sense
Ecclesiaste●
is
to
be
understood
;
But
the
earth
continues
to
eternity
.
God
does
prove
that
the
Kingdom
of
Messias
shall
continue
to
eternity
by
this
argument
,
Ieremie
33.
If
,
says
he
,
my
Covenant
with
the
day
can
be
frustrate
,
and
my
Covenant
with
the
night
,
that
night
and
day
be
not
in
their
own
time
,
then
can
my
Covenant
be
in
vain
with
my
servant
David
;
which
not
in
the
same
words
,
but
in
the
same
sense
the
72
Psalm
has
●et
down
,
and
it
shall
abide
with
the
Sun
and
Moon
from
generation
to
generation
.
Where
observe
that
the
Sun
and
Moon
there
answer
to
the
night
and
day
of
Jeremy
,
that
is
expounded
in
the
72
Psalm
,
In
generation
and
generation
.
In
the
88
Psalm
.
I
have
once
sworn
to
my
holy
one
,
if
I●le
to
David
,
his
seed
shall
last
for
ever
,
and
his
throne
as
the
Sun
in
my
sight
,
and
as
the
Moon
,
perfect
unto
eternity
,
as
a
faithfull
witnesse
in
heaven
.
Where
a
faithfull
witnesse
is
the
same
with
one
permanent
and
eternal
.
The
tenth
Psalm
speaks
that
openly
.
The
Lord
shall
reign
for
ever
.
And
in
the
tenth
of
Daniel
.
His
kingdom
shall
not
perish
,
As
also
in
the
6
of
Chronicles
.
I
will
confirm
his
Throne
for
ever
.
That
was
it
which
was
written
in
the
11
Chapter
of
Iohn
.
Christ
endures
for
ever
.
But
that
the
Kingdom
of
Messias
should
be
eternal
and
for
ever
,
The
Angel
did
most
expresly
say
,
speaking
to
the
blessed
Virgin
,
concerning
her
Son
,
and
of
his
Kingdom
there
shall
be
no
end
.
And
notwithstanding
there
shall
be
an
end
of
the
Kingdom
of
Messias
,
as
Paul
firmly
bears
witnesse
of
,
in
the
15
chapter
1
Cor.
And
then
an
end
shall
be
,
when
he
shall
have
delivered
up
the
Kingdom
to
the
Father
,
but
he
must
reign
till
he
have
put
all
his
enemies
under
his
fect.
The
eternity
then
of
the
Kingdom
of
Messias
in
the
forementioned
places
,
is
to
be
underhood
of
that
only
,
which
being
taken
in
the
second
acception
,
shall
continue
till
eternity
,
and
not
beyond
eternity
,
as
in
the
same
regard
,
there
was
no
beginning
of
the
eternal
beginning
.
What
the
Kingdom
of
Messias
was
,
and
what
it
shall
be
,
we
may
clearly
see
out
of
the
forementioned
Chapter
of
the
Proverbs
,
as
also
out
of
this
place
of
St.
Paul
to
the
Corinthians
,
thus
says
the
Wisdom
of
the
Father
,
who
is
the
Messias
and
Christ
,
Proverb
8.
The
Lord
hath
possessed
me
from
the
beginning
of
his
ways
,
before
he
made
any
thing
in
the
beginning
,
the
great
depth
was
not
when
I
was
conceived
,
and
the
fountains
of
water
had
not
as
yet
broke
out
,
nor
the
mountains
were
rais'd
up
;
before
the
hills
I
was
brought
forth
:
As
yet
he
had
not
made
the
earth
,
the
winds
,
and
the
hinges
of
the
world
;
which
are
to
be
understood
of
the
eternity
of
Christ
before
eternity
,
of
that
eternity
I
say
which
was
before
ages
,
before
the
times
of
eternity
,
and
before
the
foundations
of
the
world
.
I
was
ordained
from
the
beginning
,
says
the
same
Wisdom
,
or
,
I
had
a
rule
from
the
head
,
from
the
beginnings
of
the
earth
,
when
he
prepared
the
heaven
I
was
there
,
when
he
confin'd
the
depths
,
when
he
placed
the
heaven
above
,
and
weigh'd
the
fountains
of
waters
,
when
he
gave
bounds
to
the
Seas
,
and
gave
a
law
to
the
waters
,
least
they
should
passe
their
limits
,
when
he
weigh'd
the
foundation
of
the
earth
,
I
was
with
him
.
Framing
all
things
;
Which
are
to
be
understood
of
the
eternity
of
Christ
,
by
whom
all
things
were
made
who
moderates
all
things
,
and
rules
over
all
things
:
of
that
eternity
,
I
say
,
which
was
from
ages
,
from
eternal
times
,
from
the
foundations
of
the
world
.
The
Kingdom
of
Messias
begins
th●n
from
the
creation
of
the
world
,
from
the
laying
of
the
foundation
of
the
world
,
and
from
eternal
times
:
It
was
from
the
beginning
,
which
was
without
beginning
:
And
that
Kingdom
shall
also
end
within
that
eternity
which
shall
have
no
end
,
by
which
the
world
,
which
had
its
beginning
from
ages
&
times
eternal
,
shall
be
swallowed
in
eternal
times
,
and
in
the
end
of
ages
.
Then
shall
there
be
an
end
,
says
St.
Paul
,
when
he
shall
resign
the
Kingdom
to
his
Father
.
The
Kingdom
of
Christ
was
from
eternity
,
it
shall
likewise
end
within
age
and
eternity
;
For
this
cause
,
all
times
were
made
by
Christ
,
Heb.
1.
and
Christ
was
called
the
Prince
of
time
.
Timothy
1.
cap.
1.
Yea
the
Kingdom
of
Christ
is
called
the
Kingdom
of
all
ages
Psal.
144.
For
which
cause
St.
Paul
calls
Christ
,
Blessed
unto
all
ages
.
God
the
Father
reign'd
before
ages
,
before
the
times
of
eternity
,
before
he
had
ordained
wisdom
,
and
had
given
her
command
over
all
things
.
God
the
Father
shall
likewise
reign
after
ages
,
after
that
wisdom
,
who
is
Christ
the
Son
,
hath
yeilded
up
the
Kingdom
to
the
Father
in
the
end
of
ages
.
God
the
Father
reigned
before
eternity
,
and
shall
after
eternity
.
God
the
Son
reign'd
from
eternity
,
and
shall
to
eternity
.
In
which
sense
understand
that
in
the
90
Psalm
.
From
age
to
age
thou
art
God
.
As
also
which
David
sings
,
4
Chron.
chap.
16.
Blessed
be
the
Lord
from
eternity
to
eternity
.
CHAP.
XII
.
Eternity
uses
to
be
understood
in
Scripture
,
by
the
duration
of
the
Sun
and
Moon
.
Of
an
age
.
Of
eternal
times
.
St.
Paul
expounded
.
Eternity
indefinite
.
JEremie
,
to
signifie
the
eternity
of
that
Law
●nd
Covenant
,
by
which
God
had
taken
the
Jews
to
himself
to
eternity
,
as
also
the
eternity
of
that
Covenant
which
God
had
made
with
Messias
,
and
with
his
servant
David
,
by
things
undoubted
and
very
well
known
.
If
,
says
he
,
the
Laws
of
the
Sun
,
and
Moon
,
and
the
Stars
fail
,
then
the
seed
of
Israel
shall
fail
before
him
.
And
again
,
If
the
Covenant
of
the
Lord
with
the
day
and
night
can
be
frustrate
,
then
can
the
Covenant
of
the
Lord
be
frustrate
with
David
his
servant
:
Therefore
both
of
them
are
set
down
indubitable
and
unmoveable
,
the
eternity
of
the
seed
of
Israel
,
as
also
of
the
Kingdom
of
Messias
;
as
also
the
eternity
of
the
Sun
,
and
Moon
,
Stars
,
Days
and
Nights
:
And
as
they
are
conveniently
joyned
,
so
are
they
conveniently
convertible
thus
.
The
seed
of
Israel
shall
never
fail
before
the
Lord
,
for
the
Sun
and
Moon
and
Stars
can
never
fail
before
him
:
It
is
impossible
that
the
Covenant
of
God
should
be
in
vain
,
which
he
made
with
his
Servant
David
,
that
he
should
be
and
remain
for
ever
.
It
is
likewise
impossible
that
the
Covenant
which
God
made
with
the
Day
and
Night
should
fail
,
but
they
should
be
to
eternity
,
and
remain
continually
:
God
meant
that
impossibility
of
his
Law
,
which
should
never
perish
,
and
of
his
Covenant
never
to
be
broken
.
In
the
6
chapter
of
the
Gospel
according
to
St.
Luke
.
It
is
easier
for
the
heaven
and
earth
to
passe
away
,
than
that
one
tittle
of
the
Law
should
passe
away
.
Of
the
Law
,
that
is
,
of
the
Co●enant
which
God
made
with
Israel
,
and
with
his
Messias
.
The
whole
world
is
here
understood
by
the
heaven
and
the
earth
,
and
that
impossibility
he
clears
by
another
as
great
an
impossibility
;
that
is
,
the
least
tittle
of
the
Law
shall
never
passe
away
,
nor
shall
ever
the
world
passe
away
.
Such
is
that
which
we
read
Psalm
72.
The
Messias
shall
endure
with
the
Sun
and
Moon
unto
eternity
.
Which
is
convertible
thus
,
The
Sun
and
Moon
shall
endure
together
with
Messias
for
ever
.
It
is
written
Genesis
1.
Let
us
make
lights
in
the
midst
of
heaven
,
that
they
may
divide
the
day
and
night
,
and
be
for
signs
and
times
,
for
days
and
years
.
Which
the
author
of
Ecclesiasticus
rehearses
in
these
words
chap.
43.
The
Sun
and
Mo●n
shew
the
time
and
appoint
the
age
.
Times
are
made
up
of
days
,
and
nights
,
months
,
and
years
,
and
ages
,
which
the
Sun
and
Moon
divide
,
and
dispense
,
and
appoint
the
measure
of
them
;
especially
the
Sun
,
who
for
excellency
is
called
the
Father
of
times
and
ages
by
the
ancients
.
For
which
cause
holy
Writ
measures
out
the
eternity
of
ages
by
the
Sun
.
It
is
common
in
holy
authors
to
reckon
weeks
of
years
,
months
of
years
,
years
of
years
;
and
with
them
you
have
many
times
also
ages
of
ages
,
which
comprehend
many
myriads
of
years
,
of
which
an
eternity
is
made
up
.
Which
you
may
well
call
the
year
of
the
world
,
or
the
great
world
,
whose
times
&
ages
are
reckon'd
innumerable
.
Which
you
shall
not
need
to
wonder
at
,
if
you
wonder
that
the
day
of
days
,
the
year
of
years
,
the
age
of
ages
,
and
all
ages
of
ages
have
descended
from
eternal
times
,
and
shall
endure
to
eternity
;
I
thought
upon
the
days
of
old
,
I
have
the
eternal
years
in
remembrance
,
I
have
counted
the
years
which
were
from
the
beginning
,
says
David
,
Psalm
76.
The
Prophet
counted
those
days
,
but
could
ne●er
find
the
number
of
them
,
For
there
is
no
remembrance
of
things
past
,
Ecclesiast.
chap.
1.
And
truly
.
For
the
memory
of
men
,
being
finite
and
fading
,
can
no
way
extend
it
●eif
to
the
knowledge
of
those
former
things
which
are
infinite
,
and
derived
from
years
eternal
.
As
if
St.
Paul
had
meant
in
those
places
,
which
I
mentioned
before
in
the
former
chapters
,
where
he
said
,
that
the
mysterie
of
the
Gospel
was
hid
from
eternal
times
and
ages
,
to
expresse
a
thing
so
much
secret
and
remote
,
that
the
mystery
had
been
hidden
since
the
world
was
made
with
Adam
,
from
whom
to
the
Apostle
was
not
above
four
thousand
years
.
That
had
been
indeed
to
have
thrown
four
drops
of
water
into
the
midst
of
the
Sea
,
or
to
have
thrown
four
grains
of
sand
upon
the
Sea
shore
,
according
to
what
is
written
in
the
18
chapter
of
Ecclus.
As
a
drop
of
the
water
of
the
Sea
,
or
a
grain
of
sand
,
so
little
are
a
thousand
years
in
the
days
of
eternity
.
The
author
of
the
Ecclesiasticus
here
meant
;
that
whatsoever
proportion
a
drop
has
to
the
who●e
Sea
,
or
a
grain
of
Sand
to
the
whole
shore
,
a
thousand
years
should
have
the
same
proportion
to
the
day
of
eternity
,
which
contain●
the
beginning
and
ending
of
all
things
created
,
in
the
endlesse
volums
of
years
.
For
eternity
here
is
taken
in
the
second
acception
,
which
is
from
eternity
,
and
shall
remain
to
eternity
;
Which
times
are
compounded
of
ages
,
which
ages
are
accounted
by
years
.
Nor
think
here
that
age
to
be
the
first
and
pure
eternity
,
which
admits
of
no
distinction
of
years
,
of
no
composition
or
comparison
with
this
second
eternity
,
which
is
secular
&
compounded
.
For
although
the
author
of
Ecclesiasticus
seems
to
have
taken
this
out
of
the
88
Psalm
,
where
it
is
said
,
A
thousand
years
in
thy
sight
are
but
as
yesterday
.
It
is
to
be
observ'd
that
the
Psalmist
in
that
place
meant
,
that
there
could
be
no
proportion
or
comparison
betwixt
1000
years
&
Gods
eternity
,
which
1000
years
he
compar'd
with
a
day
that
is
past
,
with
that
which
is
not
.
For
there
is
no
proportion
betwixt
an
entity
and
a
non
entity
.
But
in
this
place
the
author
of
Ecclesiasticus
admits
a
perfect
proportion
betwixt
a
thousand
years
and
the
day
of
eternity
,
betwixt
a
drop
of
water
and
the
whole
Sea
,
betwixt
a
grain
of
sand
,
and
all
the
sand
in
the
shore
.
For
a
drop
of
water
and
the
whole
Sea
are
things
omogeneal
,
as
also
a
grain
of
Sand
and
the
whole
shore
;
as
also
these
are
here
compared
according
to
their
habitude
of
number
and
measure
,
by
which
they
have
relation
one
to
another
;
But
there
can
be
no
proportion
betwixt
a
thousand
years
,
which
is
a
body
of
years
,
and
a
Homogeneous
body
.
These
are
likewise
compared
together
,
according
to
the
habitude
of
number
and
measure
,
which
have
relation
one
to
another
;
but
there
can
be
no
proportion
betwixt
the
eternity
of
God
and
a
thousand
years
;
because
they
are
of
different
kinds
:
A
thousand
years
,
and
that
pure
eternity
are
of
several
kinds
,
because
that
eternity
consists
not
of
years
,
nor
is
compounded
of
ages
,
or
times
,
and
they
cannot
be
compared
according
to
their
habitudes
and
measures
,
for
they
have
none
common
to
both
.
The
things
which
I
mentioned
before
of
the
beginnings
of
things
,
and
of
the
creation
of
the
world
from
eternity
out
of
Diodorus
,
agree
very
well
wi●h
these
testimonies
of
holy
Scripture
.
That
the
ancient
Physiologists
and
Historians
did
believe
,
that
the
world
was
eternal
,
as
also
affirm'd
that
men
were
from
eternity
;
which
Diodorus
,
peaking
of
the
Chaldeans
,
expounds
thus
,
That
they
believed
that
the
world
was
eternal
,
having
no
certain
determinate
beginning
,
for
they
did
not
deny
the
beginning
of
the
world
;
but
thought
it
unknown
and
uncertain
,
according
to
that
of
Ecclesiasticus
,
There
is
no
remembrance
of
former
things
.
That
eternity
was
uncertain
and
undeterminate
;
Wherefore
in
the
Bible
eternity
is
often
undeterminate
.
As
it
is
read
Genesis
6.
My
spirit
shall
not
contend
with
man
always
;
Eternity
in
that
place
is
long
after
undetermin●d
,
which
appears
by
what
follows
.
And
his
days
shall
be
a
hundred
and
twenty
years
.
For
God
determined
here
the
age
of
man
a
hundred
and
twenty
years
,
which
before
was
far
longer
and
undetermined
:
so
it
is
to
be
understood
of
that
servant
,
whose
ear
his
Master
pierced
with
an
Awl
.
Deut.
5.
He
shall
se●ve
thee
for
ever
,
that
is
undeterminately
,
and
so
long
as
he
li●es
:
I
passe
by
a
great
many
places
of
this
same
sor●
.
Let
it
therefore
be
taken
for
good
,
that
the
creation
of
the
world
,
which
is
said
from
eternity
,
by
the
authority
of
both
Testaments
,
could
by
no
means
be
unders●ood
since
Adam
was
made
,
according
to
the
definition
of
both
ages
.
Whether
you
call
eternity
,
which
is
reckoned
from
many
ages
,
and
times
.
Or
whether
you
understand
it
indefinitely
or
undeterminatly
.
For
it
is
known
that
the
time
betwixt
●s
and
Adam
is
within
account
.
For
the
times
from
Adam
are
of
a
known
period
,
without
the
account
of
ages
.
Besides
there
is
a
great
deal
of
difference
betwixt
those
things
that
preceeded
the
beginning
of
all
things
,
and
those
things
which
were
before
〈◊〉
Adam
.
Of
these
there
is
neither
mention
nor
knowledge
:
Of
the
other
there
is
certain
knowledge
and
memory
.
CHAP.
XIII
.
Of
the
ages
of
creatures
describ●d
by
Hesiod
and
Ausonius
.
Why
the
Histories
of
the
first
men
were
not
known
.
Out
of
Plato
.
By
the
change
of
the
Epoche
.
The
Aboriginal
Nations
of
the
world
are
not
known
.
I
Often
have
wondred
at
the
ages
of
creatures
which
Hesiod
relates
;
That
the
just
age
of
a
man
is
Ninety
six
.
The
age
of
a
Crow
eight
hundred
and
sixty
four
.
The
age
of
a
Hart
three
thousand
three
hundred
and
fifty
six
.
The
Rooks
ten
thousand
three
hundred
and
sixty
eight
.
The
Phoenixes
ninety
three
thousand
three
hundred
and
twelve
.
The
Nymphs
live
Nine
hundred
thirty
three
thousand
a
hundred
and
twenty
.
For
he
put
those
very
ages
into
a
Verse
,
from
a
tradition
far
more
antient
,
as
we
may
conjecture
,
than
Hesiod
.
There
Hesiod
was
antienter
than
Ausonius
,
who
since
that
time
a
long
while
did
translate
them
in
Latine
Verses
.
But
Plinie
thinks
that
but
a
Fable
which
he
writes
concerning
the
Phoenix
,
and
the
Nymphs
.
Well
,
grant
they
bee
fabulous
,
notwitstanding
it
appears
by
this
,
that
Hesiod
receiv'd
them
of
a
fabulous
and
most
ancient
tradition
.
I
say
,
from
that
tradition
which
had
set
down
the
ages
of
Crows
,
Harts
,
and
Rooks
,
of
which
the
Antients
doubted
not
,
and
which
they
could
not
affirm
the
certainty
of
,
without
many
and
frequent
experiments
:
Neither
had
Hesiod
,
a
most
learned
and
elegant
old
Poet
,
vouchsaf'd
to
have
describ'd
such
idle
stories
in
such
excellent
Verses
;
nor
Ausonius
after
him
,
a
sweet
and
acute
Poet
translated
them
,
if
both
of
them
had
thought
that
the
beginning
of
things
was
to
be
reckon'd
from
Adam
,
from
whom
to
H●siod
there
was
not
as
yet
passed
the
age
of
an
Hart.
Those
Poets
set
down
such
ages
,
such
bounds
to
the
lives
of
Beasts
;
but
thought
that
God
the
Judge
of
eternity
,
knew
all
other
ages
,
namely
,
that
of
the
world
,
heaven
,
and
stars
.
Of
eternity
,
I
say
,
which
in
that
place
Ausonius
sets
down
as
a
secret
,
and
known
to
God
alone
.
The
knowledge
of
those
eternal
ages
which
were
from
the
beginning
,
was
hid
from
men
,
according
to
that
decree
,
by
which
he
has
hindred
men
to
know
all
things
;
and
through
which
he
thought
it
fit
in
his
wisdom
that
they
should
be
ignorant
of
the
dispensations
of
time
:
According
to
that
of
the
Lord
when
he
was
ascending
to
heaven
,
It
is
not
for
you
to
know
the
times
,
which
the
father
has
put
in
his
own
power
,
Acts.
ch.
1.
The
Egyptians
,
according
to
Plato
,
ascrib'd
the
cause
of
this
ignorance
to
the
several
destructions
of
men
;
of
which
the
greatest
were
by
fire
and
water
,
the
lesser
by
many
other
several
ways
.
They
said
,
in
some
long
tract
of
time
there
were
some
changes
and
differences
of
things
in
motion
,
both
in
heaven
&
earth
,
&
in
some
long
tract
of
time
.
Whence
higher
Countries
either
were
consum'd
with
too
much
fire
,
or
the
lower
drown'd
by
too
large
effusion
of
showrs
.
But
the
Egyptians
were
free
from
fire
and
floud
:
Nile
saving
them
from
fire
:
And
such
was
the
temper
of
their
climate
,
that
no
showr
from
above
had
ever
water'd
them
,
or
ever
should
.
Nor
were
they
water'd
at
any
time
with
any
other
water
,
than
which
either
flow'd
over
from
Nilus
,
or
sprung
out
of
the
bowels
of
the
earth
.
And
for
that
cause
,
being
not
much
subject
to
fire
,
nor
overwhelm'd
with
water
,
some
men
were
always
preserv'd
with
them
,
sometimes
more
,
sometimes
lesse
,
but
never
a
general
desolation
.
For
which
reasons
they
reser●'d
alone
the
most
antient
Records
.
And
that
both
their
own
actions
,
and
the
actions
of
other
Nations
which
were
memorable
,
were
diligently
set
down
,
and
written
in
the
Records
kept
in
their
Temples
.
That
the
Greeks
and
other
Nations
,
either
by
Plagues
sent
down
from
heaven
,
or
being
des●royed
either
by
water
or
fire
,
in
certain
space
of
time
had
lost
both
letters
and
knowledge
;
and
enter'd
as
it
were
again
into
their
childhood
,
beginning
at
their
Alphabet
;
nor
knew
what
had
been
at
home
or
abroad
,
but
through
a
cloud
,
and
by
hear-say
.
Therefore
they
believe
that
the
head
of
all
things
flow'd
from
that
beginning
,
which
is
the
beginning
of
their
knowledge
,
and
are
content
to
remit
that
alone
to
posterity
.
So
Plato
.
To
this
adde
the
length
of
time
,
which
changes
and
consumes
all
things
,
from
whole
devo●ring
jaws
the
Egyptians
could
not
rescue
themselves
.
For
they
,
though
they
show'd
abundance
of
ancient
monuments
,
both
of
their
own
and
other
Nations
,
had
notwithstanding
lost
the
Annals
of
their
King
God
Vulcan
,
and
of
the
Sun
,
his
son
.
To
these
deluges
,
fires
,
and
devouring
times
,
add
that
grosse
ignorance
,
which
in
several
ages
hath
orerun
the
whole
world
,
more
powerfull
than
fire
,
than
water
,
than
time
it self
,
which
hath
swallowed
,
blotted
out
,
and
defaced
the
memory
of
things
past
.
To
this
add
the
wickked
dispositions
of
many
men
,
and
the
hatefull
desires
of
Princes
;
as
that
of
Nabonassar
the
Chaldaean
,
from
whom
to
the
death
of
Alexander
,
there
were
four
hundred
twenty
four
years
.
He
caus'd
the
deeds
of
all
Kings
before
him
to
be
abolish'd
,
that
a
new
beginning
of
all
affairs
,
and
Kings
,
might
begin
its
computation
from
himself
;
whence
the
date
of
Nabonassar
was
deriv'd
.
Alvarez
a
Samedo
in
his
History
of
China
,
relates
,
That
a
certain
King
call'd
Tein
,
commanded
by
a
Proclamation
to
burn
all
the
Books
of
the
Chinensians
,
except
Physick-books
:
and
was
so
carefull
in
bringing
an
utter
destruction
for
40
years
that
he
reigned
,
that
he
utterly
overthrew
all
learned
men
,
and
all
learning
in
his
own
age
.
As
that
was
likewise
the
ambition
of
vanquishing
Princes
,
which
so
much
alter'd
the
computation
of
time
,
when
they
chang'd
the
Epoche
,
and
would
have
the
times
nam'd
by
their
names
.
Hence
those
known
Periods
,
from
the
death
of
Alexander
:
of
Augustus
,
from
the
fight
of
Actium
:
and
that
which
was
call'd
the
Epoche
of
Dioclesian
.
The
antient
Aegyptians
renew'd
the
intervals
of
their
years
,
as
often
as
they
receiv'd
new
Lawes
from
new
Kings
and
new
Conquerours
.
Which
Scaliger
in
his
Book
De
emendatione
Temporum
,
sayes
they
did
very
frequently
.
We
must
needs
imagine
that
all
climates
of
the
world
have
been
diversly
ruin'd
,
but
successively
,
and
by
turns
,
not
all
with
one
push
,
or
at
one
time
.
That
those
men
who
were
in
their
own
land
too
numerous
,
behov'd
to
make
up
their
losses
.
That
by
divers
chances
and
fortunes
mankind
hath
been
toss'd
hither
and
thither
,
nor
could
not
alwayes
continue
in
the
same
stations
.
Hence
it
is
,
that
no
Land
could
ever
boast
it self
of
its
Aboriginals
;
that
is
to
say
,
of
those
men
who
were
first
created
in
it
,
who
in
the
first
spring
of
the
Creation
came
forth
every
where
out
of
the
earth
.
And
hence
it
is
,
that
I
trust
neither
Aegyptian
,
Scythian
,
nor
Aethiopians
,
calling
themselves
Aboriginalls
,
and
the
most
antient
of
Nations
.
The
Christian
Fathers
who
liv'd
in
the
next
age
to
Christ
,
whom
its
fit
we
call
the
sons
of
light
,
as
they
were
not
wiser
than
the
sons
of
this
world
in
their
generations
;
so
were
not
they
more
diligent
or
provident
than
they
in
the
enquiry
of
those
generations
.
They
were
wi●e
in
those
things
which
belong'd
to
heaven
,
and
the
second
creation
:
they
neglected
such
things
as
were
of
the
earth
,
and
the
first
creation
.
And
as
they
adhered
to
the
reading
of
the
holy
Scriptures
,
they
very
well
rejected
the
fables
of
the
pedigrees
of
the
Gentiles
,
who
thought
themselves
Aboriginals
.
But
on
the
other
side
,
too
negligently
,
by
their
leave
,
they
rested
upon
Adam
,
and
thought
him
alone
the
first
parent
of
all
men
,
because
he
is
read
the
first
in
Moses
.
The
same
negligence
which
possessed
the
first
,
pursued
the
successive
Doctors
of
the
Church
;
who
knew
no
other
men
,
but
such
as
were
begotten
by
Adam
;
Yea
,
they
pronounced
them
Hereticks
,
that
plac'd
the
Antipodes
over
against
Adams
posterity
;
because
they
must
then
think
them
the
posterity
of
some
body
else
.
I
would
St.
Augustine
and
Lactantius
were
now
alive
,
who
scoff'd
at
the
Antipodes
.
Truly
they
would
pity
themselves
,
if
they
should
hear
or
see
those
things
which
are
discover'd
in
the
East
and
West
Indies
,
in
this
clear-sighted
age
,
as
also
a
great
many
other
Countries
full
of
men
;
to
which
it
is
certain
none
of
Adams
posterity
ever
arived
.
CHAP.
XIV
.
They
are
deceiv'd
,
who
deduce
the
Originals
of
men
from
the
Grand-children
of
Noah
.
Grotius
,
concerning
the
Original
of
the
Nations
in
America
,
confuted
.
IT
is
the
manner
of
all
men
,
who
search
out
the
Originals
of
Nations
,
to
derive
them
after
the
flood
from
the
Grandchildren
of
Noah
,
who
were
the
Grandchildren
of
Adam
.
And
great
men
are
so
earnest
in
this
,
(
whom
I
very
much
prise
,
and
have
in
continual
respect
for
them
)
that
they
cut
out
all
their
originals
out
of
this
block
:
And
either
from
some
antient
record
,
or
some
old
tradition
,
or
the
similitude
of
some
old
and
obsolete
name
,
or
from
any
other
conjecture
:
Some
they
imagine
that
landed
at
such
or
such
a
place
,
to
have
been
the
authors
or
fathers
of
such
a
Nation
.
As
if
Italus
,
who
fled
(
for
example
)
into
Italy
,
and
gave
a
name
to
that
Countrey
,
had
been
the
father
and
author
of
all
the
Italians
,
and
that
Nation
had
had
no
Inhabitants
before
Italus
.
As
if
the
Francks
should
be
thought
the
authors
and
first
founders
of
all
the
French
Nation
,
and
that
there
had
been
no
Frenchmen
before
the
Franks
;
because
the
Franks
seiz'd
upon
France
,
and
chang'd
the
name
of
the
Province
,
and
of
Gallia
made
it
Francia
.
Must
needs
Peru
be
thought
to
have
had
their
Original
from
the
Chinensians
,
because
a
piece
of
a
broken
boat
,
like
those
of
the
Chinensians
,
was
found
on
the
banks
of
Peru
?
Those
who
guesse
so
,
seem
to
me
to
be
like
that
two-peny
Doctor
,
who
told
the
sick
man
he
had
eaten
an
Asse
,
because
he
saw
the
dorsers
standing
under
the
bed
.
Hugo
Grotius
sets
out
a
discourse
of
the
Originals
of
the
Nations
of
America
,
whom
he
derives
from
the
Norwegians
,
who
eight
hundred
years
ago
were
carried
to
Island
,
and
went
from
thence
to
Greenland
;
and
so
from
Greenland
,
through
the
Lands
adjoyning
,
he
conjectur'd
,
got
to
the
South
parts
of
America
.
Laetius
did
confute
the
conjecture
of
Grotius
.
Grotius
vindicates
himself
from
Laetius
,
and
those
things
which
in
him
Laetius
had
confuted
,
he
by
this
absurdity
resolv'd
to
restore
.
But
,
sayes
he
,
if
the
Americans
are
not
Germans
(
the
Norwegians
and
Germans
were
with
him
all
one
)
now
they
shall
be
the
Off-spring
of
no
Nation
;
which
is
as
much
as
to
believe
,
with
Aristotle
,
that
they
were
from
eternity
;
or
born
of
the
earth
,
as
is
reported
of
the
Spartans
;
or
of
the
Ocean
,
according
to
Homer
;
or
that
there
were
some
men
before
Adam
,
as
one
in
France
lately
dream'd
.
If
such
things
,
sayes
he
,
be
believ'd
,
I
see
a
great
danger
imminent
to
Religion
.
Grotius
had
●●ittle
before
read
a
little
discourse
of
the
Prae-Adamices
,
undigested
,
and
about
to
be
revis'd
,
which
he
under
colour
of
friendship
,
by
an
acquaintance
had
requir'd
of
me
,
which
I
friendly
did
communicate
to
him
;
not
that
he
should
abuse
me
:
Nor
do
I
desire
to
make
return
,
or
speak
ill
of
the
dead
;
let
him
keep
with
him
his
aspersion
,
and
preserve
it
in
his
grave
.
Let
this
be
enough
,
that
the
fame
of
the
man
,
which
now
goes
up
and
down
the
world
with
the
creditable
report
of
divers
and
high
endowments
of
learning
,
deceive
not
more
with
the
allurements
of
his
Eloquence
,
and
by
his
trappings
of
probable
conjecture
.
Grotius
argues
thus
.
The
Norwegians
landed
in
Greenland
.
They
went
forward
from
Greenland
to
America
.
Therefore
the
Norwegians
were
the
authors
of
the
Nations
in
America
.
Let
us
grant
,
that
Grotius
took
the
right
way
of
proving
this
,
and
that
all
were
true
he
built
upon
this
ground
.
Certainly
,
if
America
must
needs
be
peopled
by
the
Greenlanders
,
which
were
likewise
Norwegians
:
He
must
prove
first
,
according
to
his
own
ground
,
and
first
of
all
that
the
Norwegians
,
who
first
lighted
upon
it
,
found
it
empty
,
and
only
the
winds
blowing
upon
the
leaves
in
those
Countries
,
whence
he
might
gather
this
conclusion
,
that
the
Norwegians
first
planted
Greenland
,
who
afterwards
straying
about
the
world
,
strewed
Colonies
over
all
America
,
and
so
the
Americans
and
the
Greenlanders
should
be
indeed
the
posterity
of
the
Norwegians
,
I
say
he
ought
first
to
have
proved
,
that
the
Greenlanders
were
the
off-spring
of
the
Norwegians
,
before
he
should
guesse
that
the
Americans
were
sprung
from
the
Greenlanders
,
and
of
the
same
stock
of
Norway
.
It
is
most
certain
that
the
Norwegians
w●●h
first
landed
upon
Greenland
in
the
Easlern
parts
of
it
,
rough
and
wild
,
which
the
Norwegians
called
Ostreburg
,
going
to
find
out
the
western
parts
better
habitable
,
which
they
call
Westreburg
,
found
it
full
of
all
manner
of
herds
&
cattle
as
also
full
of
the
men
of
that
Climate
,
whom
they
call'd
Schlegringians
,
who
beat
off
the
Norwegians
,
falling
upon
their
quarters
with
a
great
slaughter
.
A
true
and
faithfull
narrative
of
which
is
in
the
Greenland
Chronicle
written
in
Danish
,
which
is
in
the
hands
of
the
most
famous
Gauminus
,
skillfull
in
all
languages
,
which
I
also
knew
in
Denmark
.
The
Norwegians
were
there
strangers
,
not
the
founders
of
the
Greenlanders
,
much
lesse
of
the
Americans
.
These
are
fancies
of
Grotius
,
made
for
ostentation
of
his
learning
,
In
that
he
says
there
are
many
words
among
the
Indians
agreeing
with
the
German
language
,
as
also
that
the
customs
of
the
Americans
in
many
things
is
like
the
Germans
,
as
milk
is
like
milk
,
which
he
by
several
examples
instances
,
that
he
may
pro●e
that
the
Americans
had
those
customs
from
the
Norwegians
,
who
first
had
them
from
the
Germans
.
Let
us
passe
by
that
chain
by
which
Grotius
would
ingraft
the
Germans
in
the
Norwegians
,
the
Norwegians
in
the
Greenlanders
,
the
Greenlanders
in
the
Americans
,
and
so
one
Nation
into
another
.
It
is
a
true
story
and
very
well
known
in
all
Copenhagen
,
the
chief
City
of
Denmark
,
which
I
also
in
the
same
City
received
from
Danes
,
that
there
lived
in
Copenhagen
Greenlanders
,
Barbarians
,
taken
by
the
Danes
about
thirty
years
agoe
,
yea
two
of
them
for
the
space
of
two
years
were
kept
as
Danes
,
who
notwithstanding
could
not
by
no
means
learn
the
Danish
,
and
he
had
no
similitude
of
speech
or
behaviour
like
the
Norwegians
.
This
I
have
set
down
more
at
large
in
my
relation
of
Greenland
in
French
:
But
if
the
Greenlanders
had
no
affinity
in
their
customs
with
the
Norwegians
either
in
speech
or
custome
,
the
Norwegians
must
needs
sail
some
other
way
to
America
to
communicate
their
customs
to
them
,
than
from
Greenland
.
But
what
would
Grotius
say
,
if
he
were
now
alive
,
and
should
read
that
the
Schlegringi
were
there
,
and
inhabited
Greenland
before
the
Norwegians
came
?
what
manner
of
men
would
he
say
they
were
?
Would
he
say
they
were
from
eternity
,
or
sprung
from
Greenland
it self
,
or
cast
out
by
the
Ocean
upon
land
,
or
founded
by
another
than
Adam
?
if
any
such
thing
be
believed
says
he
,
Religion
is
in
danger
.
The
danger
that
he
saw
,
was
,
that
by
this
means
he
perceived
the
original
sin
of
Adam
was
by
this
doctrine
quite
overthrown
;
because
it
is
the
common
consent
of
all
Divines
,
that
only
by
traduction
it
could
passe
upon
all
men
.
This
then
I
must
prove
,
and
this
is
only
my
task
,
to
make
it
appear
that
we
needed
not
Adam
for
our
Father
,
nor
traduction
of
Adam
to
make
us
partakers
of
his
sin
,
as
we
needed
not
that
Christ
should
be
our
Father
,
and
his
traduction
should
make
us
partakers
of
that
grace
is
by
Christ
,
and
all
the
following
book
shall
be
of
this
,
which
shall
begin
with
the
end
of
this
.
The
Fifth
Book
of
this
SYSTEME
OF
DIVINITY
.
CHAP.
I.
Men
behov'd
to
die
,
to
become
immortal
.
Men
dye
in
Christ
.
They
behov'd
first
to
sin
,
and
be
condemn'd
in
Adam
.
Men
dye
in
Christ
spiritually
and
mystically
.
Of
the
fictions
and
mysteries
of
the
Law
.
Of
divine
mysteries
;
which
were
either
fictions
,
or
parables
,
or
mystical
similitudes
.
We
die
spiritually
,
according
to
the
similitude
of
Christ
.
We
sinned
spiritually
,
according
to
the
similitude
of
the
sin
of
Adam
.
I
Must
recapitulate
what
I
said
in
the
beginning
of
this
Systeme
,
That
men
,
who
were
to
be
renew'd
by
a
second
creation
,
were
to
receive
a
new
form
:
which
could
not
,
without
blotting
out
of
the
first
form
,
and
extinguishing
of
the
first
creation
,
be
performed
.
All
corrupt
and
mortal
men
behov'd
to
be
so
ordered
,
as
decrepit
and
feeble
Pelias
,
whom
Medeae
slew
,
and
cut
him
to
pieces
,
to
change
him
from
old
to
young
.
Corrupt
and
mortal
men
behov'd
to
die
,
to
recompence
corruption
with
incorruption
,
and
death
with
immortality
.
But
such
a
destruction
,
by
which
God
must
needs
break
all
men
,
as
it
were
in
a
mortar
,
seem'd
cruel
to
God
.
God
had
thought
it
better
to
heal
those
whom
he
would
not
bruise
.
And
by
mystery
brought
that
to
pass
,
which
by
harshnesse
he
deem'd
inconvenient
to
himself
.
He
resolv'd
that
men
should
die
for
the
death
of
one
man
,
who
should
be
an
expiation
forthem
.
Nor
yet
by
the
death
of
one
man
,
who
was
simply
a
man
,
but
of
man-God
.
I
say
of
that
God
and
Spirit
,
who
is
begot
of
God
incorrupt
and
immortal
.
And
who
should
become
mortal
,
like
to
corrupt
flesh
,
that
by
this
similitude
he
might
make
men
incorrupt
and
immortal
.
God
decreed
that
men
should
die
in
the
death
of
that
man-God
,
who
is
Christ
.
But
the
decree
of
mens
death
,
which
should
be
to
them
as
a
condemnation
,
must
needs
passe
before
the
death
of
man
,
according
to
a
divine
and
spiritual
mysterie
to
men
unknown
.
And
the
cause
of
their
condemnation
,
which
is
guilt
,
by
reason
of
sin
,
must
needs
passe
before
their
condemnation
.
Men
then
must
become
guilty
by
their
own
sin
,
before
they
were
condemned
of
sin
,
and
be
condemned
to
die
for
the
punishment
of
sin
.
And
that
guilt
is
called
by
the
Apostle
,
the
condemnation
of
sin
in
the
flesh
;
that
is
,
of
natural
sin
,
which
had
no
imputation
,
no
guilt
,
no
condemnation
before
the
Law
.
For
sin
in
the
flesh
,
is
the
same
with
carnal
,
material
,
and
natural
sin
.
God
is
just
,
and
deals
with
men
according
to
Law
.
Men
had
not
sinn'd
against
God
,
when
that
fervour
which
was
within
them
,
the
corruption
of
their
imperfect
nature
,
forc'd
them
headlong
from
the
perfection
of
their
creation
to
the
imperfection
of
their
matter
.
For
no
guilt
could
be
imputed
by
God
,
no
lawfull
condemnation
pronounced
,
no
death
justly
inflicted
upon
men
,
meerly
for
that
backsliding
;
by
which
men
,
who
were
of
their
own
disposing
,
turn'd
from
the
uprightnesse
of
their
creation
into
the
wickednesse
of
their
own
creation
.
According
then
to
that
mysterie
that
God
would
have
all
men
to
die
in
one
God-man
;
according
to
that
same
mysterie
he
resolv'd
,
that
all
should
sin
,
and
by
one
man
be
condemn'd
;
a
man
I
say
,
simply
so
,
and
not
a
God
.
God
would
have
all
men
die
in
Christ
,
and
sinne
in
Adam
.
The
vertue
of
the
most
high
,
according
to
the
great
power
of
God
over-shadowed
a
Virgin
untouched
;
and
of
her
Christ
was
born
,
in
whom
all
men
should
die
:
a
pure
sacrifice
of
a
pure
Virgin
,
and
of
the
stock
of
the
Jews
.
That
so
by
the
Jews
,
and
by
the
seed
of
the
Jews
,
Jesus
Christ
,
all
men
might
receive
salvation
.
God
fram'd
Adam
,
the
Father
of
the
Jews
,
of
common
and
impure
earth
,
corruptible
;
to
whom
he
gave
his
Law
:
which
if
he
did
violate
,
all
men
should
be
guilty
in
him
,
and
condemned
by
that
Law
.
That
so
likewise
condemnation
might
come
upon
all
men
by
Adam
,
the
father
of
the
Jews
.
But
there
was
no
need
that
men
should
by
traduction
be
born
of
Christ
,
that
in
him
they
mig●●
die
;
nor
needed
all
men
to
be
born
of
the
descent
of
Adam
,
that
in
him
all
men
might
die
.
All
that
mysterie
,
of
salvation
and
condemnation
of
men
,
in
Christ
and
Adam
,
made
up
the
body
of
the
mystery
;
that
is
,
the
spiritual
and
divine
way
,
above
nature
,
and
which
is
ingendred
in
all
men
by
intellect
and
mysterie
,
and
not
by
nature
.
Whosoever
understands
the
ways
of
Supposition
in
Law
,
shall
easily
conceive
the
force
of
that
mysterie
,
by
vertue
of
which
,
men
suffered
losse
of
degree
,
were
chang'd
or
restor'd
unto
their
estates
,
and
by
which
things
only
agreed
upon
were
ratified
,
and
by
formality
of
which
they
did
obtain
in
antient
time
,
and
yet
obtain
the
lordship
of
most
things
.
All
these
things
might
have
compass'd
their
effects
,
and
shown
their
natural
force
,
by
bare
Covenant
or
consent
,
without
any
supposition
;
But
the
Lawgivers
did
imagine
ingrafting
in
these
things
,
which
were
naturally
acted
,
the
legalities
of
their
art
,
to
have
added
a
better
understanding
to
them
:
As
choice
plants
grow
better
,
when
they
are
planred
in
Crab-tree
stocks
,
and
such
as
grow
wild
.
God
resolving
to
restore
man
that
had
fallen
from
his
creation
,
would
not
perfect
the
work
in
that
direct
and
natural
order
as
many
things
are
done
amongst
men
,
but
by
crooked
windings
of
mystery
,
by
applications
,
and
spiritual
graftings
,
he
thought
best
to
perform
the
whole
work
.
Such
mysteries
seem
to
me
very
well
to
be
titled
,
Holy
draughts
,
Parables
,
or
Similitudes
,
as
the
Apostle
call'd
them
in
that
place
of
the
eleventh
Chapter
to
the
Hebrews
,
where
Isaac
is
presuppos'd
,
as
a
figure
of
Christ
,
to
have
laid
down
his
life
under
the
knife
,
and
according
to
that
Parabolical
death
,
resembling
the
death
of
Christ
,
he
is
presupposed
to
rise
according
to
the
similitude
of
the
resurrection
of
Christ
:
Where
Abraham
,
I
say
,
is
presupposed
to
have
sacrificed
his
son
Isaac
,
and
to
have
received
him
again
in
Parable
,
or
similitude
of
resurrection
;
which
the
Apostle
purposely
,
and
very
subtilly
observed
.
The
Apostle
Paul
hath
taught
us
,
that
men
die
in
the
death
of
Christ
,
according
to
parable
,
and
similitude
of
his
death
,
6
Chap.
to
the
Rom.
In
which
place
he
directly
tels
us
,
that
by
Baptism
there
is
ingendred
in
us
not
only
a
similitude
of
his
death
,
but
that
there
is
engrafted
in
them
,
by
that
same
Sacrament
,
a
similitude
of
his
resurection
,
For
if
we
be
engrafted
in
him
in
his
death
,
so
shall
we
be
also
in
his
resurrection
.
And
the
Apostle
taught
us
,
that
all
men
sinn'd
,
were
guiltie
,
and
were
condemn'd
in
Adam
,
who
sinned
according
to
the
similitude
of
his
transgression
,
According
to
the
similitude
of
the
transgression
of
Adam
.
For
that
is
to
be
understood
a
similitude
,
and
a
Parable
,
no
propagation
of
nature
,
as
all
men
died
in
Christ
.
Which
that
we
may
the
better
understand
,
we
must
more
at
large
handle
the
sin
of
Adam
,
which
is
commonly
called
Original
sin
.
CHAP.
II.
Of
Original
sin
.
It
is
inherent
.
It
is
imputed
.
What
it
is
to
impute
.
That
is
imputed
,
which
is
joyn'd
in
a
kind
of
communion
with
that
to
which
it
is
imputed
.
Of
communions
and
conjunctions
of
things
,
Physical
,
Political
,
and
Mystical
.
Christ
the
end
of
all
mysteries
.
Adam
ought
to
be
referr'd
to
Christ
,
not
Christ
to
Adam
.
Adam
ought
to
be
imputed
to
men
,
as
Christ
is
imputed
to
them
spiritually
and
mystically
,
WHat
I
shall
speak
first
concerning
Original
sin
,
is
asserted
by
all
Orthodox
Divines
.
That
sin
is
consider'd
two
manner
of
ways
,
either
as
sin
,
or
as
a
guilt
;
as
a
sin
,
so
it
is
inherent
;
as
it
is
a
guilt
,
it
is
adventitious
,
and
pass'd
from
Adam
upon
them
all
.
The
one
is
proper
to
all
men
;
the
other
a
stranger
,
and
call'd
the
sin
of
Adam
.
The
first
is
the
formality
;
the
second
is
the
materiality
of
the
sin
.
The
material
sin
is
proper
,
and
inherent
,
an
hereditary
disease
,
or
blemish
,
in
which
all
men
are
conceiv'd
and
born
,
according
to
that
of
the
Psalmist
,
In
sin
hath
my
Mother
conceiv'd
me
.
A
formal
sin
,
which
is
anothers
,
and
is
become
a
guilt
;
which
was
the
disobedience
of
Adam
imputed
to
all
men
:
according
to
that
of
the
Apostle
,
By
the
disobedience
of
one
,
many
became
sinners
.
The
materiality
of
sin
,
which
is
the
proper
fault
and
infection
inherent
in
all
,
by
propagation
of
the
matter
and
nature
of
men
subject
to
corruption
.
The
formality
of
sin
,
which
is
a
stranger
,
and
transient
,
had
its
beginning
from
imputation
,
by
the
transgression
of
the
Law
which
Adam
did
violate
.
To
impute
to
any
one
the
sin
of
another
,
is
to
esteem
him
in
the
same
condition
,
as
if
he
had
committed
the
fault
himself
:
Otherwise
it
is
not
anothers
fault
,
but
his
own
,
which
is
imputed
to
him
.
Beside
,
the
fault
of
one
uses
to
be
imputed
to
another
,
which
has
some
communion
or
conjunction
with
him
,
as
having
some
manner
of
corporal
societie
and
similitude
with
him
;
For
,
as
smoke
coming
near
the
fire
takes
fire
,
by
reason
of
the
similitude
and
aptitude
is
has
to
flame
:
so
things
that
have
a
communion
and
conjunction
betwixt
them
,
are
apt
,
or
susceptive
one
of
anothers
imputations
.
Communions
and
conjunctions
of
things
fit
for
imputation
by
reason
of
their
similitude
,
are
three-fold
,
Physical
,
Political
,
and
Mystical
.
The
fault
of
their
Fathers
is
imputed
to
the
Children
,
by
reason
of
that
common
and
natural
similitude
,
by
which
sons
begotten
of
their
fathers
are
naturally
joyn'd
to
them
.
The
sons
are
said
to
have
sinn'd
in
the
loyns
of
their
Fathers
,
as
Levi
is
said
to
be
taken
for
tithe
in
the
loyns
of
his
Father
Abraham
,
Heb.
7.
As
also
the
Hebrews
are
said
all
to
be
taken
by
God
in
the
hand
of
Abraham
their
Father
,
Isay
41.
There
are
both
divine
and
humane
Lawes
for
imputations
ordain'd
,
according
to
natural
communion
and
similitude
.
The
divine
,
by
which
God
is
said
to
visit
the
sins
of
the
fathers
upon
the
children
to
the
third
and
fourth
generation
:
And
according
to
that
here
,
the
fathers
are
said
to
eat
the
sowr
grapes
,
and
the
childrens
teeth
to
be
set
an
edge
.
The
humane
law
,
by
which
there
is
punishment
decreed
against
the
Children
of
the
Traytors
by
the
guilt
of
their
Parents
.
There
are
examples
both
divine
and
humane
,
of
imputation
of
the
Fathers
fault
to
the
Children
:
That
amongst
divine
examples
is
eminent
of
the
seven
sons
of
Saul
,
whom
,
according
to
the
command
of
God
,
David
gave
the
Gabaonites
as
an
expiation
,
because
their
Father
before
had
broke
his
promise
with
the
Gabaonites
,
and
cruelly
slain
many
of
them
.
It
s
read
of
Alexander
,
that
after
he
had
taken
Tyre
,
as
if
he
had
been
the
defender
of
the
publique
tranquility
,
he
crucified
all
the
Tyrians
who
outlived
the
siedge
,
who
were
born
of
those
slaves
their
Ancestors
,
who
long
before
had
destroyed
the
free
people
of
Tyre
,
together
with
their
Masters
,
cruelly
,
by
a
conspiracy
made
against
them
.
God
imputed
to
the
Jews
the
numbring
of
the
people
,
which
David
had
caus'd
,
and
consumed
seventy
thousand
of
them
with
the
plague
,
for
their
Kings
offence
.
For
that
communion
and
conjunction
politique
,
whereby
the
whole
Kingdom
is
thought
one
and
one
entire
body
,
like
a
living
creature
,
whose
head
is
their
King
:
And
as
a
murther
performed
by
the
hand
is
not
only
imputed
to
the
hand
,
but
the
whole
man
:
So
in
a
body
politique
,
that
which
the
head
doth
,
as
being
head
,
is
imputed
to
the
whole
body
.
It
is
the
work
of
Iove
,
says
Hesiod
,
to
punish
Cities
promiscuously
for
the
transgression
of
the
Magistrate
.
So
because
the
Priest
of
Apollo
was
violated
by
Agamemnon
,
the
whole
Army
of
the
Greeks
was
almost
destroyed
by
Pestilence
.
And
whatsoever
the
Prince
did
amisse
,
the
Greeks
smarted
for
't
.
Nor
only
the
act
of
the
head
of
a
City
,
but
also
of
another
member
,
makes
the
whole
body
liable
to
guilty
.
So
as
it
is
read
of
Achan
.
Who
having
taken
of
the
accursed
thing
,
brought
all
Israel
under
a
curse
,
Josue
7.
And
which
is
also
read
of
the
Levites
Concubine
,
19
Judges
,
whom
the
Inhabitants
of
Gabea
of
the
tribe
of
Benjamin
swiv'd
to
death
.
And
whose
wickednesse
was
so
rigidly
imputed
to
all
the
Tribe
,
that
all
the
Tribe
for
that
wickednesse
,
was
almost
destroyed
and
routed
out
.
Nor
were
the
Heathens
ignorant
of
such
imputations
.
As
Hesiod
says
,
Many
times
,
says
he
,
the
whole
Country
is
destroyed
.
And
Horace
.
Neglected
Jove
doth
sometimes
add
In
punishment
the
good
to
bad
.
Those
imputations
which
by
politique
Communion
are
contracted
from
the
offences
of
others
,
others
of
them
are
of
the
law
of
Nations
,
others
according
to
Civil
law
.
According
to
the
Law
of
Nations
,
the
fault
of
Sedecias
by
perjury
was
imputed
to
the
whole
Nation
;
for
which
cause
being
overcome
,
and
falling
into
the
Enemies
hands
,
they
were
all
carryed
Captives
to
Babilon
By
the
same
Law
of
Nations
,
whatsoever
the
Ambassadour
transacts
,
is
imputed
to
the
Commonwealth
,
or
the
Nation
,
as
also
't
is
imputed
to
the
pledges
,
whatsoever
is
done
by
them
who
give
the
pledges
.
By
Civil
law
it
is
imputed
to
the
whole
people
,
whatsoever
the
chief
procurer
does
for
the
people
,
and
to
the
chief
in
Government
,
whatsoever
they
doe
in
behalf
of
the
people
;
To
the
Colonie
or
Colledge
,
whatsoever
their
Trustees
shall
do
in
their
behalf
;
To
Pupils
and
Minors
is
imputed
,
whatsoever
shall
be
judged
against
them
,
according
to
the
consent
of
the
Tutors
or
Overseers
.
There
are
likewise
mystical
bodies
,
which
by
their
mystical
Communion
and
similitude
do
engage
imputations
.
Such
is
that
mystical
body
by
which
all
men
,
as
it
were
by
a
mystical
conglutination
are
joyned
with
him
,
by
reason
of
that
similitude
they
have
with
Christ
;
For
God
did
not
put
on
the
shape
of
an
Angel
,
but
the
shape
of
a
Man
,
that
he
might
become
in
all
things
like
to
men
,
except
Sin
,
that
he
might
be
a
fellow
sufferer
with
men
,
and
be
an
expiation
for
them
.
By
that
mystical
Communion
and
society
,
by
which
his
death
is
imputed
to
all
men
.
Such
is
that
mystical
Communion
and
society
by
which
the
faith
of
Abraham
is
imputed
to
all
the
faithful
,
And
all
the
faithfull
are
call'd
the
Sons
of
Abraham
,
not
the
Sons
of
Nature
;
but
the
sons
of
Adoption
,
and
mystical
similitude
,
which
did
unite
all
things
:
According
to
that
same
Communion
and
mystical
society
,
the
sin
of
Adam
was
imputed
to
other
men
.
For
although
Adam
was
made
by
Gods
hands
,
by
a
peculiar
and
choice
way
of
framing
,
beyond
other
men
:
yet
God
had
fram'd
him
,
as
in
other
places
.
I
took
notice
of
the
same
clay
,
of
the
same
common
earth
,
and
of
the
same
matter
,
subject
to
corruption
,
in
which
all
other
men
were
created
.
And
in
all
things
was
Adam
made
like
other
men
,
with
sin
also
.
Yea
even
as
fin
was
a
natural
imperfection
,
to
all
inherent
,
and
proper
to
Adam
himself
,
and
so
to
all
men
;
And
likewise
as
all
men
by
reason
of
that
society
of
sinning
,
were
apt
or
suceptive
of
that
guilt
which
came
by
the
transgression
of
Adam
.
It
is
commonly
believ'd
that
the
death
of
Christ
was
imputed
to
men
,
because
the
sin
of
Adam
was
imputed
to
them
.
They
are
deceived
that
think
so
;
Yea
upon
the
contrary
,
the
sin
of
Adam
was
purposely
imputed
to
men
,
that
the
death
of
Christ
might
be
imputed
to
them
likewise
;
For
Christ
ought
not
to
be
referr'd
to
Adam
,
but
Adam
ought
to
be
referr'd
to
Christ
:
For
all
things
tend
towards
their
end
for
which
they
are
made
:
Christ
was
the
end
of
all
mysteries
;
therefore
were
all
mysteries
meerly
for
Christ
,
and
not
Christ
for
the
mysteries
.
Adam
was
a
type
of
Christ
,
But
Christ
was
a
prototype
of
Adam
.
A
type
is
referr'd
to
a
prototype
,
and
not
a
prototype
to
its
type
.
Nor
for
any
other
cause
was
the
sin
of
Adam
imputed
to
men
,
than
that
the
death
of
Christ
,
which
appeals
for
all
mens
sins
,
and
regenerates
them
,
might
be
also
imputed
to
them
.
Therefore
in
Gods
decree
the
imputation
was
first
design'd
in
the
death
of
Christ
.
Secondly
in
the
sin
of
Adam
,
as
you
shall
read
it
in
the
Revelations
,
That
Christ
was
a
Lamb
slain
from
the
ordaining
of
the
world
.
Yea
,
and
that
the
mystery
of
shedding
his
blood
was
known
and
decreed
before
the
ordaining
of
the
world
.
1
Pet.
chap.
1.
Which
you
shall
never
find
of
Adam
,
because
Adam
ought
to
be
referr'd
to
Christ
,
as
the
principle
decree
of
God
,
and
his
own
first
type
.
But
these
things
which
were
first
in
the
decree
and
council
of
God
,
were
not
also
in
order
of
the
performance
made
first
.
Hence
also
it
happens
,
that
the
sin
of
Adam
went
before
the
death
of
Christ
;
And
hence
it
comes
to
passe
that
the
imputation
of
the
sin
of
Adam
,
is
thought
the
cause
of
the
imputation
of
the
death
of
Christ
,
though
indeed
by
reason
of
the
imputation
of
the
death
of
Christ
,
the
sin
of
Adam
was
imputed
;
Yea
,
because
really
and
properly
God
,
by
the
sin
of
Adam
,
made
way
to
the
Covenant
of
grace
,
which
is
by
Jesus
Christ
:
Therefore
the
first
born
reason
of
those
imputations
was
in
the
death
of
Christ
;
the
condition
of
which
,
the
secondary
imputation
of
Adam
,
sin
must
needs
ensue
,
and
as
Christ
was
not
imputed
by
Nature
,
but
by
the
meer
mystery
of
God
,
so
was
Adam
imputed
to
men
,
not
by
nature
but
by
the
meer
dispensation
of
the
divine
mystery
.
CHAP.
III.
Of
the
two
chief
in
the
two
mystical
imputations
Adam
and
Christ
.
Abraham
in
the
middle
betwixt
them
.
We
passe
from
the
sin
of
Adam
to
the
Iustice
of
Christ
,
by
the
faith
of
Abraham
.
Punishments
inflicted
by
mystical
imputations
are
mystically
and
spiritually
to
be
understood
.
No
man
,
no
not
Adam
himself
dy'd
for
Adams
sin
;
Only
Christ
dyed
for
that
sin
.
All
men
are
understood
dead
in
Christ
,
spiritually
and
mystically
.
CHrist
and
Adam
were
types
one
of
another
,
or
rather
antitypes
,
and
by
dissimilitude
like
one
another
,
like
because
Adam
&
Christ
are
both
imputed
after
the
same
manner
by
dissimilitude
,
because
Christ
was
imputed
for
justice
,
Adam
was
imputed
for
sin
;
but
justice
and
sin
are
quite
different
.
Adam
and
Christ
were
in
these
mystical
imputations
chief
,
the
middle
betwixt
them
was
Abraham
:
The
guilt
of
Adam
was
imputed
to
all
men
,
that
the
expiation
of
that
guilt
might
likewise
be
imputed
to
them
;
I
say
,
that
it
might
be
imputed
to
them
by
faith
in
God
,
which
is
in
Christ
;
such
as
Abraham
first
had
,
and
it
was
imputed
to
him
for
Justice
;
But
it
is
not
writ
for
Abrahams
own
sake
,
that
his
faith
was
imputed
to
him
for
justice
,
but
likewise
for
us
,
saith
the
Apostle
,
that
is
for
all
men
,
to
whom
it
shall
be
imputed
,
believing
in
him
that
rais'd
Jesus
Christ
from
the
dead
,
who
was
betrayed
for
the
sins
of
men
,
and
rose
again
for
the
justification
of
them
.
In
the
Rom.
chap.
4.
Abraham
was
the
original
and
fountain
of
that
justification
in
that
sense
,
as
he
is
call'd
the
Father
of
all
believers
in
the
same
place
of
the
Romans
.
All
that
mystery
then
of
regeneration
of
men
,
which
is
mens
redemption
,
sanctification
,
and
salvation
,
consists
in
these
thtee
mystical
imputations
.
The
imputation
of
the
sin
of
Adam
,
The
imputation
of
the
expiation
of
it
by
the
death
of
Christ
,
And
the
imputation
of
the
faith
of
Abraham
,
which
was
the
mean
or
mid
path
by
which
we
should
passe
from
the
sin
of
Adam
,
to
that
justification
and
sanctification
which
by
the
death
of
Christ
,
and
his
resurrection
,
is
engendred
in
men
.
There
was
then
a
continued
imputation
from
the
sin
of
Adam
to
the
death
of
Christ
,
by
the
faith
of
Abraham
.
And
the
whole
mystery
of
mans
redemption
was
accomplished
in
the
persons
of
three
Jews
,
Adam
,
Abraham
,
and
Christ
,
accordnig
as
salvation
comes
to
all
the
Nations
by
the
Jews
,
according
to
the
promise
confirm'd
to
Abraham
,
That
in
him
all
nations
should
be
blessed
,
and
in
his
seed
.
Adam
was
the
Father
of
Abraham
according
to
the
flesh
,
and
according
to
the
imputation
of
sin
:
he
was
likewise
the
Father
of
Christ
,
according
to
the
flesh
,
without
the
defiling
of
the
flesh
.
Abraham
was
the
Father
of
Christ
,
according
to
the
blood
,
without
the
blemish
of
the
blood
,
he
was
likewise
the
Father
of
Adam
,
according
to
the
imputation
of
faith
.
Christ
was
the
Father
of
Adam
and
Abraham
,
according
to
the
redemption
and
expiation
of
that
sin
which
flow'd
from
Adam
,
and
was
imputed
to
Abraham
.
In
that
these
three
heads
of
those
mystical
imputations
agree
.
That
those
three
Jews
were
the
Fathers
of
all
Nations
,
not
according
to
the
flesh
,
but
each
of
them
according
to
his
own
mystical
imputation
.
But
the
Gentiles
are
indeed
the
Sons
both
of
Adam
and
Abraham
,
not
naturally
,
but
according
to
their
engrafting
and
mystical
adoption
,
according
to
which
,
Adam
and
Abraham
being
Jews
were
imputed
to
the
Gentiles
;
that
Christ
being
a
Jew
might
be
imputed
to
them
also
.
Mystical
imputations
share
in
all
kind
of
natural
and
politique
imputation
.
A
natural
conjunction
of
bodies
is
common
both
to
the
mystical
and
Physical
imputation
,
which
by
traduction
in
propagation
is
ingendred
in
mystical
imputations
,
and
a
mystical
imputation
is
imagin'd
in
the
similitude
of
creation
,
and
formation
.
According
to
that
mystical
communion
and
conjunction
,
Adam
and
Abraham
are
call'd
our
Fathers
,
and
we
are
said
to
be
begotten
in
Christ
;
For
these
three
men
were
common
Representatives
of
all
men
,
supposing
the
whole
species
.
But
as
Adam
,
Abraham
,
and
Christ
were
all
men
:
even
so
were
all
men
one
in
Adam
,
Abraham
,
and
Christ
,
by
unity
of
similitude
,
and
participation
of
the
nature
;
as
amongst
Philosophers
,
all
men
participating
of
the
same
species
are
reputed
one
man
:
also
,
amongst
Divines
the
whole
species
of
men
is
believed
to
be
deposited
in
those
three
,
Adam
,
Abraham
,
and
Christ
.
In
Adam
,
according
to
sin
;
in
Abraham
,
according
to
faith
;
in
Christ
,
according
to
redemption
.
Mystical
imputations
agree
with
imputations
politique
,
in
that
Adam
,
Abraham
,
and
Christ
,
were
the
chief
presidents
,
cautioners
,
and
sureties
for
all
mankind
.
That
whatsoever
Adam
should
do
as
to
the
Law
;
Christ
,
in
the
business
of
Redemption
;
Abraham
in
matter
of
Faith
,
should
stand
firm
.
Certainly
Adam
,
of
whom
we
chiefly
here
speak
,
was
according
to
divine
Law
in
an
universal
esteem
,
as
a
Prince
in
behalf
of
his
people
,
Embassadors
for
a
Kingdom
or
Commonwealth
,
or
a
President
for
the
Universities
.
And
Adam
was
so
ordain'd
,
being
the
Prince
of
all
mankind
;
that
so
soon
as
he
should
transgresse
the
Law
of
God
,
he
should
not
onely
be
guilty
himself
,
but
make
all
men
guilty
likewise
:
for
,
as
the
Divines
say
,
the
act
of
Adam
was
not
personal
,
but
representative
;
that
is
,
it
was
not
the
act
of
one
person
,
but
of
a
person
represented
others
,
as
sustaining
the
person
of
all
mankind
.
God
had
oblig'd
all
men
in
that
Covenant
which
he
made
with
Adam
,
as
with
a
security
,
a
Procurer
or
Protector
of
them
,
that
what
he
should
sin
in
,
they
should
also
all
be
guilty
.
Adam
had
a
charge
from
God
,
not
from
men
;
according
to
which
he
might
trannsact
mens
businesse
without
their
knowledge
.
Adam
broke
the
Covenant
of
God
,
and
according
to
that
punishment
of
imputation
,
which
God
upon
that
breach
destin'd
for
all
men
,
all
men
are
likewise
thought
to
have
broke
it
.
Adam
was
a
common
Representative
of
all
men
.
Men
sinn'd
in
general
by
a
unition
to
that
representative
,
as
the
School-men
say
:
and
as
Christ
,
our
Justice
,
was
the
form
of
the
mystical
imputation
,
according
to
the
same
manner
of
imputation
was
Adam
our
sin
.
It
is
known
,
that
punishments
by
Natural
and
Political
imputations
,
have
not
only
seized
upon
mens
persons
,
but
have
by
the
sins
of
men
had
likewise
an
influence
both
upon
things
living
and
dead
.
Not
that
the
sins
of
men
were
imputed
to
men
;
but
that
by
the
damage
of
such
things
which
were
profitable
to
men
,
those
errours
which
they
had
committed
might
be
more
imputed
to
them
:
so
we
read
,
that
for
the
sin
of
men
all
things
that
were
upon
the
face
of
the
earth
were
destroyed
,
from
men
to
beasts
,
as
well
creeping
things
,
as
the
fowls
of
heaven
.
Moreover
,
for
the
wickednesse
of
the
Sodomites
,
both
their
Towns
and
themselves
were
destroy'd
.
What
shall
I
mention
,
that
for
the
wickedness
of
the
Jews
their
earth
was
made
iron
,
that
the
heaven
became
brasse
,
and
fires
were
kindled
to
burn
every
tree
,
both
dry
and
green
,
That
became
common
by
the
mystical
imputation
of
the
sin
of
Ad●m
;
For
the
earth
was
curs'd
for
the
rebellion
of
Adam
.
The
Serpent
was
accurs'd
among
all
creatures
and
beasts
of
the
field
.
He
was
commanded
to
goe
upon
his
belly
,
and
commanded
to
ear
dust
all
the
days
of
his
life
:
and
those
things
which
were
joyn'd
in
no
societie
with
Adam
,
endur'd
the
condemnation
of
that
fault
.
This
was
the
difference
betwixt
inflicting
of
punishments
in
Physical
,
and
punishments
ordain'd
upon
the
Mystical
imputation
of
the
sin
of
Adam
.
That
those
punishments
were
Physical
and
real
,
according
to
their
Physical
and
real
imputations
:
the
other
Mystical
,
and
spiritually
understood
,
according
to
the
spiritual
and
mystical
imputation
of
the
sin
of
Adam
.
Certainly
,
the
sin
of
Adam
added
nothing
to
the
sinfull
nature
of
man
,
but
a
meer
guilt
,
which
ought
mystically
to
be
understood
.
Nor
did
the
punishment
ordain'd
against
him
from
the
imputation
of
sin
,
add
any
thing
to
the
corruption
and
natural
condition
of
men
,
but
a
mysticall
condemnation
,
which
could
only
be
imagin'd
in
the
understanding
.
The
punishment
decreed
against
the
Serpent
,
added
nothing
to
the
reptile
nature
of
the
Serpent
,
besides
a
condemnation
meerly
spiritual
and
mystical
;
For
according
to
the
reptile
condition
of
his
nature
and
his
creation
,
the
Serpent
was
to
creep
upon
his
belly
,
and
to
eat
dust
all
the
dayes
of
his
life
;
which
I
shew'd
before
,
and
thought
fit
here
to
rehearse
.
The
punishment
decreed
against
the
earth
,
to
bring
forth
Thorns
and
Thistles
,
added
nothing
to
the
condition
of
the
earth
,
but
the
meer
imagination
of
condemnation
;
For
the
earth
is
properly
called
,
the
mother
of
thorns
and
thistles
.
The
punishment
pronounced
against
men
,
that
in
the
sweat
of
their
brows
they
should
eat
their
bread
,
added
nothing
to
the
natural
destinie
of
men
,
but
a
bare
mysterie
of
condemnation
:
For
a
man
is
born
to
labour
,
and
a
fowl
to
fly
.
And
it
is
as
natural
for
a
man
to
labour
,
as
to
a
fowl
to
flie
.
And
the
same
is
to
be
thought
of
the
pains
of
women
in
child-birth
.
Nor
did
the
condemnation
of
death
pronounced
against
Adam
,
adde
any
thing
to
the
natural
death
,
by
which
Adam
,
and
all
men
,
according
to
the
Law
of
their
creation
ought
to
die
,
besides
the
mystical
condemnation
,
consisting
in
mysterie
and
spirit
.
Adam
is
understood
to
be
dead
according
to
that
condemnation
,
and
all
men
are
understood
to
be
dead
in
Adam
,
by
that
mysterie
,
and
mystical
way
of
imputation
,
by
which
the
death
of
Christ
ought
to
be
apply'd
to
Adam
,
and
to
all
men
.
Nor
did
Adam
really
die
,
nor
man
ever
dy'd
really
by
the
decree
of
that
condemnation
:
one
Christ
alone
,
who
was
the
expiation
for
all
sin
,
both
ought
to
doe
,
and
did
that
,
and
dy'd
for
Adam
and
all
men
,
and
repeal
by
his
death
that
condemnation
which
was
gone
out
against
Adam
,
and
all
mankind
.
Yea
,
Christ
himself
,
who
was
slain
,
before
the
world
was
ordaind
,
and
to
whom
was
allotted
the
task
of
expiating
Adams
sin
,
succeeded
in
Adams
place
at
the
very
minute
when
Adam
sinn'd
,
and
in
the
place
of
all
men
,
who
were
esteem'd
to
sin
in
Adam
.
And
God
sustain'd
the
punishment
for
Adam
,
and
for
all
men
,
who
ought
to
have
dyed
for
Adam
,
and
who
from
that
very
minute
wherein
Adam
dy'd
,
were
understood
dead
,
not
really
and
actually
,
for
they
could
not
,
because
they
had
no
being
as
yet
,
but
by
the
force
of
mysterie
,
and
that
mystical
imputation
which
was
in
force
after
the
death
of
Christ
,
and
before
the
death
of
Christ
,
upon
men
not
as
yet
born
.
CHAP.
IV.
The
imputation
of
another
mans
sin
is
not
conceivable
,
but
by
some
supposition
in
Law
.
Adams
sin
was
imputed
to
all
men
in
a
spiritual
manner
,
not
by
natural
propagation
.
Divines
confuse
nature
and
guilt
,
which
ought
to
be
understood
apart
in
original
sin
.
Nature
is
before
guilt
.
Guilt
did
not
corrupt
nature
;
yea
on
the
contrary
corrupt
nature
caus'd
guilt
.
Which
is
prov'd
by
the
example
of
Adam
when
he
sinn'd
.
IT
is
a
most
certain
truth
,
of
which
no
Orthodox
Divine
makes
any
question
,
That
God
in
a
secret
way
,
and
by
a
marvellous
mysterie
,
imputed
to
all
men
,
the
sin
of
one
man
.
And
that
all
mankind
had
a
being
in
one
man
,
not
truly
and
properly
,
but
mystically
,
which
is
so
to
be
understood
,
by
a
certain
presupposition
in
the
Law
of
God
,
according
to
the
words
of
no
ordinary
Divine
,
The
whole
nature
of
man
,
sayes
he
,
was
in
one
man
Adam
,
as
in
the
head
.
And
all
we
,
not
truly
and
properly
,
for
that
time
truly
and
properly
we
were
not
in
being
,
but
potentially
and
virtually
,
or
by
a
certain
supposition
in
Gods
Law
,
in
the
act
of
Adam
broke
the
Law
of
God
,
and
transgressed
his
Covenant
,
as
sayes
the
Scriture
.
And
truly
,
if
we
take
diligent
heed
,
there
is
no
imputation
from
anothers
fault
,
whether
Physical
,
Political
,
or
Mystical
,
or
any
other
kinde
,
which
is
any
other
than
imaginary
,
or
can
any
other
way
be
conceived
than
by
imagination
,
which
is
chiefly
to
be
thought
of
mystical
imputations
,
which
are
lesse
corporeal
,
and
more
spiritual
,
and
therefore
more
apt
for
fiction
.
That
is
,
according
to
imputation
,
mystical
,
which
the
Apostle
says
Rom.
2.
That
uncircumcision
is
reputed
to
them
that
keep
the
Law
for
circumcision
:
But
how
could
the
uncircumcised
be
thought
circumcised
,
but
by
that
supposition
,
which
being
corporeal
is
conceived
in
spirit
and
thought
?
The
sin
of
Adam
was
made
the
sin
of
all
men
by
imputation
,
and
that
same
supposition
of
mystery
,
by
which
all
men
that
are
,
that
were
,
that
shall
be
,
are
imagined
to
have
plucked
that
forbidden
fruit
with
their
own
hands
,
at
the
same
time
when
Adam
did
snatch
it
,
and
to
have
eaten
it
at
the
same
time
when
Adam
swallowed
it
,
and
by
which
supposition
the
numerical
sin
of
Adam
,
is
thought
to
be
numerically
the
sin
of
all
men
,
he
,
in
whom
all
men
are
thought
to
have
been
in
him
;
all
men
are
said
to
have
sinn'd
,
and
so
have
deserved
death
:
Nor
were
all
men
really
and
actually
in
Adam
,
nor
are
they
to
be
thought
to
have
sinn'd
really
and
actually
,
nor
did
they
really
and
naturally
deserve
death
by
that
sin
,
but
by
force
of
mystery
,
which
I
have
often
repeated
interpretatively
,
and
imputatively
,
as
the
Divine
says
,
which
was
meerly
by
supposition
.
And
since
these
things
are
undoubted
and
believed
firmly
:
I
see
nothing
that
may
be
any
ways
prejudicial
to
Christian
Doctrine
,
if
I
say
,
that
we
did
not
need
Adam
for
our
naturall
Father
and
begetter
of
all
Mankind
,
to
have
his
sin
imputed
to
all
men
.
For
to
what
purpose
should
there
here
be
a
confusion
of
mystical
and
natural
,
&
of
imputation
meerly
spiritual
,
with
propagation
meerly
natural
;
For
the
guilt
of
imputation
which
is
by
Adam
,
and
natural
wickednesse
,
which
is
by
traduction
,
and
propagated
by
generation
,
are
different
.
The
Divines
doe
confesse
those
two
together
,
who
say
,
that
original
both
as
it
is
imputed
,
and
as
it
is
naturally
deriv'd
,
came
from
one
fountain
,
Adam
:
They
acknowledge
a
distinct
and
real
difference
betwixt
mystical
and
physical
,
that
which
is
imputed
,
&
that
which
is
naturally
inherent
.
They
say
likewise
that
it
is
not
by
nature
that
all
men
are
condemn'd
for
one
mans
fault
.
They
acknowledge
something
else
,
another
communication
;
which
is
by
imputation
,
mystery
,
and
by
the
councell
of
God
;
besides
the
natural
way
of
Propagation
,
by
which
sin
is
inherent
in
men
.
They
know
also
that
none
will
ascribe
that
to
the
unserchable
judgments
of
God
,
that
a
sickly
man
begets
a
sickly
man
,
that
a
diseased
person
begets
a
diseased
person
:
But
that
comes
not
by
miracle
,
but
by
nature
,
and
an
ordinary
way
:
They
also
call
that
sin
of
Adam
which
was
first
imputed
to
all
men
,
that
defection
,
transgression
,
a
thing
transient
and
actual
.
They
call
that
sin
,
which
is
naturally
inherent
in
all
persons
,
a
corruption
,
an
infection
,
depravation
,
a
sin
sprung
up
,
permanent
,
internal
,
natural
,
habitual
.
And
although
these
two
sins
are
so
much
different
one
from
the
other
,
as
mystery
is
different
from
nature
,
imputation
from
natural
inherence
,
external
and
adventitious
from
internal
and
proper
,
material
and
corporeal
from
formal
and
spiritual
,
which
is
utterly
another
thing
.
Notwithstanding
the
Divines
make
up
one
original
sin
of
these
two
sins
,
which
,
they
say
,
consists
of
two
parts
,
imputation
,
and
real
communication
of
corruption
;
out
of
two
wholes
they
make
up
the
two
parts
of
one
.
Furthermore
,
they
say
,
that
the
imputation
of
the
first
sin
of
Adam
,
and
his
inbred
corruption
,
are
so
indivisibly
link'd
,
that
they
make
not
up
more
guilts
,
but
one
entire
guilt
,
which
by
traduction
of
propagation
,
as
they
say
,
pass'd
upon
all
men
:
But
we
shall
readily
prove
out
of
the
Apostle
Rom.
5.
That
sin
naturally
inherent
,
is
originally
different
from
that
which
is
imputed
,
&
and
that
these
two
sins
were
not
always
invisibly
joyn'd
,
nor
were
not
always
the
same
original
sin
,
says
the
Apostle
,
Until
the
Law
sin
was
in
the
world
.
If
sin
was
in
the
world
until
the
Law
,
it
was
before
the
Law
also
,
and
had
its
original
before
the
Law
.
Certainly
that
sin
which
was
before
the
Law
,
was
not
sin
imputed
,
because
sin
imputed
was
not
before
the
Law
,
but
by
the
Law
after
the
Law
;
for
the
imputation
of
sin
could
only
come
by
the
Law
.
And
these
two
sins
come
only
under
consideration
,
Imputative
,
and
Naturally
inherent
.
Therefore
if
sin
imputed
was
not
before
the
Law
,
certainly
that
natural
inherent
sin
must
be
before
the
Law
,
which
was
not
imputed
when
there
was
no
Law
.
And
again
,
if
sin
which
was
imputed
,
had
its
original
from
the
Law
,
that
which
was
naturally
inherent
,
no
doubt
,
was
the
Ancestors
,
being
before
the
Law
.
The
Law
was
by
Adam
,
and
was
given
when
Adam
was
made
:
Therefore
sin
naturally
inherent
was
ancienter
than
Adam
,
and
ancienter
than
sin
imputed
,
which
had
its
original
from
Adam
.
And
that
I
may
make
it
appear
by
plain
truth
,
and
demonstrate
it
by
an
irrefragable
argument
,
that
sin
naturally
inherent
was
by
inbred
corruption
,
and
the
viciousnesse
of
mans
nature
;
that
it
was
ancienter
than
the
sin
of
Adam
,
which
in
Adam
was
imputed
to
all
men
,
we
must
more
narrowly
pry
into
the
History
of
Gen.
and
the
sin
of
Adam
.
The
Woman
saw
,
saith
Gen.
That
the
tree
was
good
to
eat
,
fair
to
the
eye
,
and
delightfull
to
behold
;
and
she
took
the
fruit
,
and
did
eat
,
and
she
gave
it
to
her
Husband
,
and
he
did
eat
.
Where
you
see
clearly
,
that
the
sen●es
of
Adam
and
Eve
were
corrupted
before
both
did
eat
and
sin
.
Both
were
deceived
with
the
fairnesse
of
the
fruit
,
sweetnesse
of
the
smell
,
and
softnesse
of
the
touch
,
the
enticement
of
his
Wifes
tongue
,
and
deliciousnesse
of
the
tast
,
before
he
did
eat
the
fruit
and
sin
.
The
corrupt
senses
of
Adam
,
corrupted
him
,
by
that
small
fault
of
this
corruption
which
was
inherent
to
Adam
.
So
soon
as
he
saw
it
,
he
was
undone
.
Adam
sinn'd
by
his
sight
,
before
he
sinn'd
by
his
tast
:
He
saw
the
fruit
,
and
as
his
liver
was
apt
to
concupiscence
,
he
covered
it
.
The
concu●i●cence
was
a
sin
;
And
according
to
the
saying
of
o●r
Saviour
,
Adam
who
coveted
the
fruit
,
sinn'd
before
he
did
sin
.
He
sinn'd
by
concupiscence
which
is
call'd
corruption
.
Pet.
chap
1.
where
he
exhorts
us
:
to
eschew
The
corruption
of
concupiscence
.
And
St.
James
in
the
first
chapter
of
his
Epistle
.
Everyone
,
says
he
,
is
tempted
,
being
drawn
away
and
enticed
by
his
concupiscence
;
and
concupiscence
having
concerved
,
brings
forth
sin
;
and
sin
coming
to
perfection
,
brings
forth
death
.
Where
observe
the
progresse
of
natural
sin
from
the
first
corruption
of
concupiscence
to
●o●id
sin
,
and
full
corruption
,
which
engenders
death
.
The
concupiscence
then
of
Adam
did
corrupt
him
,
before
he
was
corrupted
by
that
●n
which
was
imputed
to
him
from
the
transgression
of
the
Law
,
not
from
the
corruption
of
nature
.
They
that
interpret
the
sin
of
Adam
Allegorically
,
say
,
that
the
Serpent
washissense
,
the
Woman
the
reason
,
the
Man
the
intellect
;
the
fervent
perswasion
of
his
sense
blinded
his
reason
,
and
reason
deprated
blinded
his
intellect
.
The
corrupt
sense
of
Adam
sinn'd
,
his
crooked
reason
was
faulty
,
before
that
his
vitiated
intellect
had
sinn'd
.
Hence
you
may
see
how
preposterously
they
overturn
the
order
of
things
,
that
say
Adams
reason
was
therefore
deprated
,
his
senses
corrupted
,
because
he
had
eaten
the
forbidden
fruit
;
Nay
rather
,
upon
the
contrary
,
Adam
sinn'd
eating
the
forbidden
fruit
,
because
his
senses
were
first
corrupted
,
his
reason
first
depraved
.
And
Adam
sinn'd
twice
,
first
in
his
sences
and
reason
,
before
he
sinn'd
in
his
intellect
and
will
,
in
that
sin
which
was
imputed
to
him
,
and
in
him
to
all
men
.
Here
observe
the
force
of
that
innate
and
inherent
corruption
,
before
the
fruit
touch'd
his
lips
.
His
concupiscence
was
neither
afraid
of
the
edict
of
God
,
nor
dreaded
death
,
which
was
threatned
to
him
;
yea
such
was
the
fury
of
his
Nature
,
that
he
would
have
endured
death
in
the
bitterest
manner
,
rather
than
he
would
not
satisfie
his
appetite
.
I
acknowledge
that
the
imputation
of
his
sin
and
inbred
corruption
were
joyn'd
in
him
after
he
had
sinn'd
.
But
these
were
not
always
joyn'd
in
Adam
:
That
league
was
not
entred
before
the
Law
of
God
,
and
before
the
expiation
of
it
:
The
inbred
and
innate
corruption
of
Adam
,
was
only
inherent
to
him
before
his
fall
.
That
natural
corruption
was
the
sin
,
of
which
the
Apostle
,
Which
was
before
the
Law
,
which
was
not
imputed
,
because
sin
is
not
imputed
where
there
is
no
Law
.
And
there
was
first
an
inbred
corruption
in
Adam
before
that
imputation
,
which
was
caus'd
by
the
transgression
of
that
Law
.
Therefore
the
imputation
of
sin
was
the
Mother
of
his
inbred
corruption
,
which
begat
the
imputation
of
sin
.
Sin
naturally
inherent
ought
to
be
first
before
sin
which
was
imputed
,
as
nature
was
before
imputation
or
mystery
.
As
also
sin
naturally
inherent
was
not
imputed
according
to
Law
,
there
being
no
Law
;
nor
was
there
any
legal
guilt
by
that
sin
;
for
guilt
and
imputation
are
the
same
things
:
Nor
could
it
be
said
,
that
under
the
Law
legal
imputation
and
imbred
corruption
were
indivisibly
joyn'd
,
and
made
up
but
one
guilt
of
two
.
Under
the
Law
legal
imputation
of
Adams
sin
,
and
imbred
corruption
joyn'd
:
But
therefore
were
not
so
indivisibly
&
closely
joyn'd
,
that
they
made
the
least
confusion
of
guilts
;
for
there
was
never
any
guilt
of
anothers
sin
by
imbred
corruption
.
The
legal
imputation
of
Adams
guilt
,
flow'd
from
the
transgression
of
the
Law
by
Adam
,
which
passed
upon
all
men
;
from
imbred
corruption
flow'd
sin
naturally
inherent
,
not
anothers
sin
,
but
every
mans
own
sin
,
proper
and
particular
to
himself
;
which
is
not
imputed
by
the
Law
,
and
by
the
adventitious
sin
of
Adam
;
but
the
very
nature
of
the
sin
inherent
from
ones
imbred
corruption
is
naturally
ascribed
to
all
men
,
that
they
may
undergo
death
,
which
is
according
to
nature
,
nor
attain
to
immortality
,
which
is
above
nature
.
CHAP.
V.
Those
who
think
that
the
imputation
of
Adams
sin
was
ingendred
by
traduction
from
Adam
,
do
gather
it
from
thence
,
in
that
they
believe
,
that
Adam
was
the
Father
of
all
men
.
The
Apostle
hath
distinguish'd
,
and
not
joyn'd
sin
naturally
inherent
,
and
that
which
is
imputed
.
He
hath
distinguished
and
not
joyn'd
natural
death
with
that
which
is
inflicted
by
the
Law
.
Death
which
was
by
the
sin
of
Adam
began
with
Adam
,
and
ended
with
Moses
and
Christ
,
Natural
sin
and
natural
death
were
before
Adam
;
and
shall
be
after
Moses
and
Christ
to
the
end
of
all
time
.
ONe
opinion
,
as
it
is
usual
,
is
begotten
by
another
.
They
who
think
that
men
took
their
Original
first
from
Adam
,
because
it
is
no
opinion
but
a
reality
,
that
the
first
imputation
of
all
sin
,
sprung
from
Adam
,
believe
likewise
that
innate
corruption
and
the
imputation
of
sin
were
so
indivisibly
joyn'd
in
one
man
,
that
that
imputation
could
no
other
ways
passe
upon
all
men
,
but
by
way
of
propagation
,
the
original
of
which
they
bring
from
Adam
,
who
first
sinn'd
,
and
the
act
of
which
sin
,
say
they
,
was
in
all
men
by
imputation
,
and
the
quality
of
the
sin
really
inherent
,
since
that
act
,
which
was
not
to
interpret
the
matter
,
but
entangle
it
,
not
to
unrevel
it
,
but
tie
faster
.
Furthermore
,
this
opinion
,
as
I
said
,
thence
took
its
beginning
,
because
Adam
is
thought
the
Original
of
all
men
.
And
that
opinion
again
hence
is
imagin'd
,
because
they
think
that
Moses
spoke
of
Adam
,
as
the
first
Father
of
all
men
,
because
there
is
no
other
man
named
in
Moses
Books
before
Adam
:
as
if
there
never
had
been
nothing
in
nature
,
nor
in
the
world
,
which
Moses
had
not
mention'd
.
But
Moses
tels
us
no
where
that
which
St.
Paul
first
declar'd
,
That
sin
enter'd
into
the
world
by
the
sin
of
Adam
,
and
that
death
by
that
sin
pass'd
upon
all
men
:
although
Moses
said
no
such
thing
,
yet
he
no where
denyed
it
.
And
no
where
hath
he
said
that
which
St.
Paul
expresly
declares
,
That
sin
was
in
the
world
until
the
Law
,
or
before
the
Law
,
which
is
the
same
thing
;
I
say
,
that
first
,
and
first-born
Law
,
as
the
best
Divines
call
it
,
and
which
is
here
to
be
understood
,
as
being
the
first
of
all
Laws
which
God
gave
to
Adam
,
and
from
which
proceeded
the
imputation
of
sin
:
Nor
did
Moses
deny
that
which
Paul
affirmed
,
Therefore
it
is
better
to
assert
it
,
since
the
Apostle
affirms
,
Moses
does
not
deny
it
,
that
there
were
men
before
Adam
.
As
it
was
never
the
intention
of
the
Apostle
to
derive
the
original
of
all
men
from
Adam
,
so
also
the
Apostle
never
intended
so
to
joyn
sin
naturally
inherent
,
with
sin
imputed
:
and
certainly
it
is
as
clear
as
Noon-day
,
That
the
Apostle
never
made
any
mixtures
of
these
sins
,
Rom.
5
where
he
manifestly
writes
concerning
the
sin
which
in
Adam
was
imputed
,
By
one
man
,
sayes
he
,
sin
entred
into
the
world
.
That
by
one
man
St.
Paul
afterwards
explains
,
not
by
traduction
from
one
man
,
and
natural
propagation
,
but
by
his
disobedience
,
which
is
moral
and
spiritual
;
By
the
disobedience
,
says
he
,
of
one
man
,
many
became
sinners
.
He
did
not
then
joyn
that
which
is
moral
and
spiritual
,
with
that
which
is
material
,
and
naturally
propagated
.
But
that
man
by
whom
sin
entred
into
the
world
,
is
without
doubt
Adam
,
whose
sin
was
the
sin
of
the
whole
world
.
The
sin
,
I
say
,
which
by
the
transgression
of
the
Law
was
imputed
to
the
whole
world
.
The
Apostle
adds
in
pursute
of
his
argument
,
Till
the
Law
sin
was
in
the
world
;
that
is
,
till
that
man
Adam
sin
was
in
the
world
.
At
the
same
time
as
sin
enter'd
into
the
world
through
the
Law
by
Adams
sin
,
there
was
another
,
〈◊〉
in
the
world
,
as
the
Apostle
witnesses
;
〈…〉
and
Adam
,
which
is
the
same
thing
.
Not
the
sin
which
was
imputed
by
transgression
of
the
Law
,
but
sin
which
was
naturally
inherent
,
and
was
not
imput
d●whilst
there
was
no
Law
.
Nor
did
the
Apostle
joyn
●n
which
was
before
the
Law
with
that
which
was
after
the
Law
,
and
had
its
original
from
the
Law
,
which
in
this
Chapter
he
only
h●ndles
.
By
one
man
sin
extord
●nto
the
world
,
and
by
sin
death
,
the
Apostle
adds
in
that
place
.
Where
observe
,
the
death
which
the
Apostle
here
mean●
is
not
intended
the
natural
death
,
which
was
deeply
rooted
in
the
bowels
of
meir
by
innate
corruption
,
and
by
the
depraving
of
his
●●●ation
,
but
the
spiritual
and
mystical
death
is
here
to
be
understood
,
which
follow'd
the
spiritual
and
mystical
imputation
of
Adams
sin
.
Which
that
you
may
the
more
clearly
know
,
remember
what
I
said
before
;
That
no
man
ever
dyed
for
the
sin
of
Adam
,
but
one
Christ
alone
,
in
whom
,
according
to
mystical
imputation
,
all
men
are
thought
dead
,
as
all
men
are
thought
to
have
sinn'd
in
Adam
.
They
are
,
I
say
,
thought
dead
in
Christ
,
by
similitude
,
parable
,
and
fiction
,
mystically
,
as
Isaac
was
supposed
kill'd
by
his
father
,
as
before
out
of
the
eleventh
Chapter
to
the
Hebrews
.
That
death
then
,
of
which
here
the
Apostle
speaks
,
was
mystical
;
fictitious
,
and
Parabolical
,
which
ensued
upon
Adams
mystical
,
fictitious
,
&
Parabolical
sin
.
Which
death
no
man
ever
actually
suffer'd
in
Christ
,
as
no
man
actually
or
really
ever
sinn'd
in
Adam
.
The
Apostle
spoke
in
this
place
,
not
of
that
sin
which
was
naturally
inherent
to
all
men
,
but
only
of
that
which
by
mystical
imputation
pass'd
upon
all
men
from
the
sin
of
Adam
.
The
Apostle
spoke
likewise
here
not
of
that
death
which
is
naturally
riveted
to
mans
corruption
,
but
of
that
only
which
follow'd
the
nature
of
Adams
sin
,
and
which
by
mystical
imputation
,
passed
from
the
death
of
Christ
upon
all
men
.
And
Christs
death
was
call'd
a
transient
death
,
as
the
sin
of
Adam
was
call'd
a
transient
sin
.
Death
,
says
the
Apostle
,
passed
upon
all
men
;
that
he
might
intimate
that
he
had
nothing
here
to
do
with
that
death
,
which
by
their
natural
corruption
is
naturally
inherent
to
them
,
and
happens
to
them
naturally
;
but
onely
of
that
which
in
the
expiation
of
Adams
sin
by
the
death
of
Christ
passes
upon
all
men
.
But
that
you
may
yet
have
a
clearer
light
shine
into
your
eyes
,
take
good
notice
to
what
in
the
same
place
presently
follows
,
Death
reign'd
from
Adam
t●ll
Moses
.
Death
reign'd
from
Adam
,
and
that
Law
which
Adam
brake
,
until
Moses
,
and
that
Law
which
was
in
force
from
Moses
till
Christ
.
Christ
dying
,
extinguish'd
all
Law
,
both
that
of
Adam
and
Moses
his
Law
;
Blotting
out
says
the
Apostle
,
Col.
2.
the
seal
of
the
decree
which
was
against
us
,
for
it
was
contrary
to
us
,
and
taking
it
away
,
nayl'd
it
to
his
crosse
.
That
bond
or
decree
which
was
against
us
,
was
the
condemnation
of
death
decreed
by
the
Law
and
obligation
against
all
men
in
the
sin
of
Adam
,
For
judgement
from
one
,
became
condemnation
,
as
it
is
written
Rom
,
5.
For
that
condemnation
hung
over
all
mens
heads
,
and
reign'd
over
them
from
Adam
til
Moses
,
and
that
time
layd
a
tie
of
Law
upon
all
men
.
Nor
did
death
properly
,
as
I
said
before
,
reign
upon
all
men
,
because
no
man
properly
dyed
for
the
sin
of
Adam
,
but
properly
the
condemnation
of
death
which
reigned
over
them
,
was
that
,
which
by
the
death
of
Christ
was
blotted
out
,
taken
away
,
and
nailed
to
the
Crosse
.
God
appointed
then
Adam
and
Moses
the
known
limits
and
times
for
Adams
sin
,
or
to
that
death
or
condemnation
of
death
,
which
was
decreed
by
that
sin
;
But
the
same
God
appointed
no
limits
,
no
times
,
either
to
sin
naturally
inherent
,
or
to
death
,
which
by
natural
default
is
inherent
to
all
persons
.
Sin
naturally
inherent
was
before
the
Law
,
and
Adam
,
since
the
creation
and
beginning
of
things
,
which
is
without
beginning
.
Natural
sin
reign'd
after
Moses
,
and
after
legal
death
of
Adam
and
Moses
,
〈◊〉
the
same
death
reign'd
,
and
shall
reign
to
the
end
of
ages
,
which
cannot
be
numbred
.
The
same
natural
death
St.
Paul
meant
,
first
to
the
Corinth
.
chap
,
15.
The
last
enemy
that
shall
be
destroyed
,
says
he
,
is
death
.
Which
death
cannot
be
understood
of
death
deserv'd
by
the
sin
of
Adam
:
For
when
Moses
was
dead
,
that
was
destroyed
.
Death
reign'd
upon
Adam
till
Moses
,
they
must
then
be
understood
of
a
natural
death
,
the
destruction
of
which
God
has
deferr'd
till
the
end
of
things
.
The
last
enemy
which
shall
be
destroyed
,
is
death
;
For
natural
and
inherent
death
is
not
yet
destroyed
,
which
follows
the
nature
of
its
natural
and
inherent
sin
.
These
two
shall
we
force
indivisibly
,
till
the
end
of
time
,
natural
sin
,
and
natural
death
,
nor
shall
they
be
destroyed
,
but
when
the
world
is
destroyed
.
Therefore
the
Apostle
did
not
joyn
these
two
,
which
he
handled
apart
,
and
which
the
order
of
things
set
at
a
distance
;
that
is
,
sin
Imputed
,
and
sin
Naturally
inherent
,
death
reigning
by
the
imputation
of
sin
;
and
death
naturally
following
sin
naturally
inherent
.
The
one
treatise
was
spiritual
and
mystical
;
the
other
material
and
natural
.
The
Apostle
●ivides
that
spiritual
and
mystical
subject
from
the
material
and
natural
,
to
shew
that
there
was
no
need
of
the
traduction
of
Adam
,
material
and
natural
,
towards
the
imputation
,
which
was
mystical
and
spiritual
;
which
he
more
openly
declares
,
Rom.
5.
where
he
compares
the
obedience
of
Christ
with
the
disobedience
of
Adam
,
and
the
imputation
which
did
abound
,
from
the
sin
of
one
Adam
,
to
the
condemnation
of
death
,
with
the
imputation
of
grace
,
which
is
given
from
above
,
of
which
is
given
to
the
satisfaction
of
life
,
in
the
offering
up
of
one
Jesus
Christ
,
which
are
nothing
material
or
natural
,
but
rellish
altogether
of
spirit
and
mystery
.
And
that
the
compafison
of
Adam
and
Christ
may
be
absolute
,
Adam
ought
to
be
imputed
to
men
after
the
same
manner
,
spiritually
and
mystically
,
as
Christ
is
imputed
.
The
best
Divines
confesse
,
that
Paul
spoke
properly
in
the
5
chapter
to
the
Romans
,
of
the
guilt
and
imputation
of
Adams
sin
;
and
considered
sin
,
not
as
the
fountain
of
humame
corruption
;
but
as
it
involves
Adam
,
and
in
him
all
men
in
the
same
guilt
:
For
the
Apostle
did
not
write
,
that
men
were
corrupted
in
Adum
,
but
sinn'd
in
him
:
That
they
sinn'd
in
Adam
,
by
imputation
,
not
since
Adam
by
imputation
:
That
they
sinn'd
●irtually
in
Adam
;
not
by
vertue
of
seed
,
but
by
vertue
of
imputation
.
And
Adam
is
ordained
in
that
place
the
head
of
all
men
,
not
naturally
,
but
mystically
.
And
one
excellent
Divine
speaks
very
fitly
to
this
place
.
By
natural
reason
,
says
he
,
It
cannot
be
,
that
all
men
who
were
not
yet
born
sinn'd
in
Adam
;
Unlesse
Adam
in
his
moral
existence
be
supposed
the
Prince
of
all
men
.
For
which
cause
,
the
Apostle
says
in
the
same
chapter
,
not
of
those
sins
by
which
Adam
was
corrupted
naturally
,
and
by
which
all
men
are
naturally
corrupted
;
but
of
one
offence
,
one
sin
,
one
disobedience
,
which
deserv'd
a
guilt
to
Adam
,
and
in
him
to
all
men
,
and
which
not
actually
,
but
by
imputation
pass'd
upon
all
men
:
By
which
means
,
says
Cardinal
Bellarmin
,
That
disobedience
might
be
communicated
to
all
men
:
And
the
famous
Gamach
of
Sorbon
.
We
grant
says
he
,
That
the
actual
sin
of
Adam
,
as
actual
,
was
not
in
men
,
but
by
imputatign
.
The
Law
,
or
the
transgression
of
the
Law
,
caus'd
the
imputation
of
that
sin
:
Nature
begat
the
real
inherence
of
habitual
sin
,
which
is
wickednesse
of
Nature
.
Nature
and
Law
are
quite
different
in
the
scheme
of
things
.
God
the
Creator
of
all
things
produced
nature
:
The
same
God
,
the
restorer
,
or
second
creator
,
made
the
Law
;
And
as
nature
could
not
contract
a
guilt
from
anothers
fault
,
as
the
violation
of
the
Law
might
doe
:
so
neither
guilt
,
by
the
violation
of
the
Law
,
and
by
anothers
fault
,
could
corrupt
Nature
.
A
moral
cause
,
such
as
was
the
disobedience
of
Adam
,
could
not
produce
a
natural
corruption
.
Therefore
much
lesse
could
the
imputation
of
that
disobedience
produce
that
corruption
.
Tha●
imputation
,
which
is
an
effect
meerly
spiritual
o●
that
moral
cause
,
and
a
cause
mystical
arising
from
a
moral
.
Therefore
the
Apostle
coupled
not
these
things
thus
dis-joyned
,
and
which
can
no
way
agree
one
with
another
,
Nature
and
Law
,
Sin
by
Nature
,
and
Guilt
by
Law
,
in
this
Treatise
which
he
here
intended
concerning
that
sin
,
which
in
the
transgression
of
Adam
was
imputed
to
all
men
.
Nay
no
where
in
St.
Paul
,
or
in
any
other
sacred
author
can
be
read
or
gather'd
,
that
the
natural
traduction
of
Adam
did
any
way
conduce
,
not
to
say
was
necessary
to
the
imputation
of
Adams
sin
.
CHAP.
VI.
How
the
sin
of
Adam
was
cause
of
mens
salvation
,
not
condemnation
.
Since
the
death
of
Christ
no
mans
sin
is
imputed
to
another
,
but
every
own
bears
his
own
sin
.
THat
question
which
is
commonly
disputed
concerning
original
sin
,
is
intricate
,
dark
,
and
difficult
,
upon
presupposition
,
that
all
men
were
born
of
Adam
.
Upon
my
supposition
,
if
God
give
me
leave
,
I
will
make
it
so
plain
and
open
,
that
we
shall
never
have
any
difficulty
.
There
are
some
that
throw
hatred
upon
God
,
according
to
the
first
supposition
,
in
saying
that
his
Law
was
too
rigid
and
cruel
,
in
that
he
imputed
that
which
was
done
by
Adam
,
without
the
knowledge
of
men
,
before
they
had
a
being
,
to
all
mankind
;
and
in
that
the
punishments
for
that
sin
were
so
heavy
,
that
the
whole
nature
of
man
was
over-run
with
punishments
and
plagues
.
For
by
no
humane
Laws
was
there
ever
any
successors
appointed
of
others
crimes
.
Let
Children
,
says
Plato
,
not
suffer
for
the
wickedness
of
their
Parents
.
It
seem'd
a
cruel
and
pernicious
president
to
the
Senate
of
Rome
to
destroy
Cassius's
children
,
when
Cassius
the
Offender
himself
was
destroyed
;
&
people
who
did
endeavour
to
settle
such
ways
of
punishment
,
seemed
to
do
things
worthy
the
hatred
of
men
,
and
the
anger
of
the
Gods
:
But
this
seems
to
exceed
all
kind
of
cruelty
,
that
after
a
miserable
and
tormenting
life
,
men
should
be
cast
into
a
burning
lake
,
and
give
their
enlivened
liver
again
to
be
gnawn
by
worms
,
and
there
in
weeping
and
gnashing
of
teeth
to
die
,
and
never
die
,
for
ever
,
and
beyond
eternity
.
To
which
inconveniences
,
that
from
my
supposition
I
may
briefly
and
clearly
answer
and
stop
every
mouth
speaking
irreverently
of
God
:
It
is
before
sufficiently
shown
,
that
the
imputation
of
Adams
sin
,
added
nothing
to
the
nature
of
man
,
given
to
corruption
,
which
is
meerly
mystical
,
and
is
only
conceived
in
spirit
;
therefore
,
as
to
nature
that
imputation
added
,
no
new
businesse
.
We
must
here
consider
what
damage
men
receiv'd
in
this
,
according
to
mystery
;
We
must
first
resolve
,
that
the
Apostle
Paul
,
where
he
says
in
the
10
to
the
Romans
.
That
Christ
is
the
end
of
the
Law
.
Meant
,
that
Christ
was
the
end
of
all
mysteries
;
both
which
were
commanded
by
the
Law
,
and
contained
in
the
books
of
the
Prophets
:
In
which
signification
,
the
Law
is
very
frequent
,
and
is
taken
for
the
whole
Bible
.
Let
it
be
so
,
saith
the
Lord
to
St.
John
,
refusing
to
baptize
him
,
for
thus
it
becoms
us
to
fulfill
all-truth
.
Truth
in
that
place
is
the
mysterie
;
For
Christ
fulfilled
all
mysteries
,
which
he
perfected
,
and
accomplished
the
ends
of
them
:
Besides
mystery
is
called
truth
,
because
all
mysteries
ordain'd
by
God
lead
to
truth
.
Nor
is
mysterie
an
empty
name
,
and
a
bare
title
or
fiction
,
without
its
reallity
and
species
:
Yea
it
accomplishes
the
chiefest
thing
of
all
,
in
that
it
begets
truth
,
salvation
,
and
immortality
to
men
,
which
shall
be
cleared
in
its
own
place
.
Christ
was
the
chief
end
of
that
mysterie
,
by
which
the
sin
of
Adam
was
imputed
to
men
,
that
to
them
the
justice
of
Christ
,
which
is
the
death
of
Christ
might
be
imputed
.
You
must
also
take
notice
,
that
Christ
is
Jesus
,
who
is
the
Saviour
,
to
whom
the
destroyer
is
oppos'd
,
and
that
is
Antichrist
,
the
destroyer
of
men
;
Jesus
came
to
save
men
,
not
to
destroy
them
.
But
as
Christ
was
ordained
the
end
to
the
salvation
of
man
,
their
were
mediums
appointed
to
bring
them
to
that
end
,
for
the
accomplishment
of
the
forementioned
salvation
.
The
imputation
then
of
the
sin
of
Adam
,
which
brought
us
to
that
end
,
was
the
cause
of
our
salvation
,
not
our
destruction
;
Therefore
that
dispensation
of
the
divine
Law
,
was
first
of
meeknesse
and
bounty
,
not
of
wrath
and
crueltie
,
by
which
men
,
not
knowing
,
and
being
not
yet
born
,
had
the
guilt
of
Adam
imputed
to
them
;
For
the
sin
of
Adam
was
imputed
to
them
without
their
knowledge
,
that
the
justice
of
Christ
might
be
likewise
imputed
to
them
without
their
knowledge
,
which
is
the
salvation
of
the
Lord
:
Sin
begat
Justification
by
the
same
miracle
as
darknesse
is
said
to
have
produced
light
,
and
death
raised
up
life
.
They
are
much
deceiv'd
,
who
think
that
eternal
death
ensued
that
condemnation
of
death
,
which
was
decreed
upon
the
sin
of
Adam
,
For
I
think
it
is
sufficiently
clear'd
out
of
the
Apostle
Paul
to
the
Romans
,
whom
to
this
purpose
I
cited
in
the
former
chapter
,
that
the
condemnation
was
not
eternal
,
but
bounded
with
some
limits
,
That
it
was
born
with
Adam
,
and
ended
with
Moses
.
Death
reign'd
from
Adam
to
Moses
,
says
the
Apostle
;
For
that
death
followed
the
fate
of
sin
,
and
of
the
father
of
it
,
who
begat
it
.
The
sin
of
Adam
began
to
reign
from
the
transgression
of
the
Law
,
which
I
therefore
call
a
legal
sin
:
Legal
sin
liv'd
as
long
as
the
Law
liv'd
,
and
when
the
Law
was
extinct
,
that
was
likewise
extinguished
.
That
legal
death
reign'd
as
long
as
the
Law
reign'd
,
and
behoved
to
die
also
when
the
Law
died
.
Eternity
also
is
indefinite
,
Legal
death
had
its
certain
limits
,
Adam
and
Moses
,
beyond
which
it
could
not
remain
.
Therefore
that
death
could
not
confer
an
eternity
upon
men
,
which
it self
had
not
,
What
then
shall
we
sin
,
because
we
are
not
under
the
Law
,
and
because
there
is
now
no
condemnation
remaining
by
the
Law
,
which
may
hinder
our
design
of
sinning
?
Far
be
it
,
says
the
Apostle
.
And
that
this
objection
may
be
quite
satisfied
.
I
think
I
shall
doe
very
well
to
discover
the
whole
mystery
in
order
,
and
what
I
have
spoken
apart
,
to
set
down
together
,
and
represent
it
altogether
to
the
view
.
Reason
,
and
holy
Writ
witnesses
,
that
all
things
are
corruptible
and
mortal
,
which
are
composed
of
mortal
and
corruptible
matter
;
And
that
men
being
made
of
matter
mortal
and
corruptible
,
by
virtue
of
their
mortal
and
corruptible
creation
,
could
not
ascend
up
to
an
incorruptible
and
immortal
God
,
to
become
themselves
immortal
and
incorruptible
.
God
is
incorruptible
,
but
men
from
their
flesh
,
which
is
their
matter
,
reap
corruption
.
Galat.
6.
God
is
immortal
,
The
flesh
savours
of
death
,
Rom.
8.
God
is
good
it self
:
Goodnesse
dwels
not
in
the
flesh
of
man
;
but
evil
is
continually
with
it
.
Rom.
7.
Men
that
are
in
the
flesh
cannot
please
God
;
For
the
flesh
is
enmity
to
God
,
Is
not
subject
to
the
Law
of
God
,
nor
can
be
.
And
a
thousand
such
things
we
read
in
the
Scripture
:
By
which
it
appears
,
the
vitiousnesse
of
the
flesh
,
matter
,
and
creation
of
man
ought
to
be
redrest
,
and
that
men
ought
to
be
transformed
to
new
creatures
;
that
of
evil
they
might
become
good
;
of
corruptible
,
incorruptible
;
of
mortal
,
immortal
,
and
possesse
the
Kingdom
of
God
;
Which
flesh
and
blood
,
which
is
corruption
,
cannot
possesse
.
Cor.
1.
Chapter
15.
Men
that
were
to
be
transform'd
and
new
created
,
behov'd
to
die
,
as
we
have
shown
you
before
.
And
God
decreed
that
they
should
all
die
in
his
Christ
,
who
in
forming
a
humane
body
,
and
dying
for
them
by
proxie
,
might
alter
the
forms
of
men
,
and
change
them
into
new
creatures
:
Which
could
not
be
done
,
but
by
mysterie
,
by
the
vertue
of
which
they
might
be
thought
dead
in
Christ
,
whose
bloud
had
sprinkled
them
;
and
as
the
Dyers
of
red
colours
,
such
garments
as
they
intend
of
a
crimson
,
or
scarlet
dye
,
they
first
work
them
,
rub
them
,
and
stain
them
with
woad
,
that
they
may
prepare
a
convenient
reception
for
red
colour
,
that
fastens
to
the
woad
,
which
is
the
ground
of
it
:
So
it
behov'd
men
by
the
imputation
of
Adami
sin
,
first
of
all
,
as
it
were
with
woad
,
or
the
first
ground
,
be
wrought
&
drench'd
,
that
they
might
more
fully
suck
up
the
bloud
of
Christ
,
and
after
the
second
colouring
,
be
of
a
more
perfect
dye
.
Therefore
the
imputation
of
Adams
sin
was
a
preparative
for
the
susception
of
justice
,
which
flow'd
from
the
bloud
of
Christ
,
by
which
preparation
all
men
thirsting
,
might
more
earnestly
seize
upon
his
justification
,
and
receive
it
inwardly
.
And
as
scarlet
dye
added
to
the
wool
drenched
in
,
takes
away
the
stain
of
the
woad
,
and
extinguishes
the
woad
it self
:
so
likewise
the
blood
of
Christ
cast
upon
the
ground
of
Adams
imputation
,
took
away
the
imputation
of
sin
,
and
utterly
extinguish'd
the
sin
it self
,
so
that
by
the
death
of
Christ
there
is
no
imputation
of
that
sin
.
Sin
was
before
the
Law
,
but
it
was
not
imputed
when
there
was
no
Law
,
Ro.
5
For
the
strength
of
sin
is
the
Law
,
Cor.
1.
Chap.
15.
The
Law
adds
strength
and
force
to
sin
,
and
so
has
doubled
sin
,
and
of
sin
simply
so
call'd
,
made
a
sin
imputable
by
Law
;
Christ
took
away
that
imputation
by
Law
,
and
the
Law
it self
.
The
Revelation
tells
us
of
a
Beast
with
many
heads
,
whose
one
head
was
wounded
as
it
were
to
death
,
the
rest
of
his
heads
remaining
,
but
his
wounds
unto
death
was
cured
.
Sin
was
the
two-headed
beast
,
whose
one
head
was
before
the
Law
,
the
other
after
the
Law
.
Christ
dying
,
cut
off
that
head
of
sin
which
was
after
the
Law
,
and
that
wound
unto
death
was
not
cured
;
for
that
head
was
quite
cut
off
,
and
pluck'd
from
its
neck
.
After
the
death
of
Christ
there
is
another
head
,
which
was
before
the
Law
.
That
sin
is
extinguished
in
the
death
of
Christ
,
which
was
imputed
to
Adam
,
and
in
him
to
all
men
,
by
violation
of
the
Law
,
which
sin
I
call
legal
.
Since
the
death
of
Christ
that
sin
remains
,
which
was
not
imputed
whilst
the
Law
was
not
,
which
naturally
before
the
Law
was
inherent
to
all
,
which
I
now
call
natural
.
Christ
then
restor'd
men
to
that
condition
wherein
Adam
had
found
them
,
into
the
condion
of
sin
not
imputed
by
the
Law
,
and
men
became
after
the
destruction
of
that
Law
,
the
very
same
thing
before
the
Law
was
given
to
Adam
;
for
another
mans
sin
is
not
imputed
to
any
,
since
the
death
of
Christ
,
but
every
one
bears
his
own
sin
.
It
is
not
now
said
,
as
under
the
Gospel
,
The
faithers
have
eaten
a
sowr
grape
,
and
the
childrens
teeth
are
set
on
edge
,
Jer.
31.
Every
one
dies
not
for
the
sin
of
Adam
,
but
every
one
for
his
own
sin
.
Every
one
gives
an
account
of
himself
to
God
,
Rom.
14.
Of
himself
,
not
of
Adam
,
of
his
sowr
sin
in
his
own
behalf
,
not
of
the
strong
sin
of
Adam
,
which
diligently
observe
,
Every
one
carries
his
own
burthen
,
Galat.
6.
And
every
one
obtains
what
he
does
in
his
own
body
.
Cor.
2.
chap.
5.
God
,
under
the
Gospel
,
judges
the
secrets
of
men
,
Rom.
2.
The
secrets
of
men
,
that
is
,
their
proper
faults
,
their
belov'd
vices
,
every
ones
own
sin
,
and
no
mans
else
imputed
to
them
Since
the
death
of
Christ
,
God
imputes
not
sins
done
against
the
Law
,
but
ascribes
to
all
men
their
natural
sins
,
which
are
not
in
the
Law
,
but
in
the
flesh
,
and
which
reap
corruption
according
to
the
nature
of
corrupt
flesh
,
which
savour
of
death
,
in
whom
goodnesse
dwells
not
,
but
on
the
contrary
evil
cleaves
to
them
,
and
who
not
in
regard
of
the
Law
,
but
in
regard
of
their
corrupt
and
mortal
nature
,
can
not
possess
the
immortal
and
incorruptible
kingdom
of
God
.
The
old
Adam
is
crucified
with
Christ
,
and
our
old
legal
man
;
but
our
old
natural
man
lives
in
us
,
which
is
really
ours
,
and
is
not
dead
in
the
death
of
Christ
,
but
shall
by
the
vertue
of
his
resurrection
,
sometimes
,
be
extinguished
,
wh●n
God
shall
cloath
us
with
full
sanctification
,
which
shall
be
our
full
and
perfect
restoring
and
resurrection
.
At
which
time
our
last
enemy
,
Death
,
shall
be
destroy'd
.
I
sa●
,
natural
death
,
the
reward
of
natural
sin
,
which
so
long
as
natural
sin
is
in
force
,
is
alwayes
in
men
,
which
also
,
when
the
natural
sin
is
extinguished
,
tinguished
,
must
also
be
extinguished
.
But
in
the
mean
time
,
let
it
be
our
business
continually
to
be
in
exercise
of
godliness
,
and
endeavouring
of
our
sanctification
,
that
the
old
sin
which
adheres
to
our
flesh
may
be
extinguish'd
,
and
the
justification
of
Christ
may
be
reveal'd
in
us
,
from
faith
to
faith
,
as
it
is
written
in
the
first
of
the
Romans
,
that
is
,
from
sanctification
to
sanctification
.
For
sanctification
is
our
true
and
solid
faith
in
the
concrete
,
here
meant
by
the
Apostle
,
not
that
idle
and
empty
faith
which
some
do
urge
in
the
abstract
.
Let
us
not
therefore
sin
,
because
we
are
no
more
confin'd
by
the
Law
of
Adam
,
or
by
any
punishment
of
death
decreed
since
the
Law
of
Adam
,
after
Christs
death
,
but
because
really
,
and
according
to
the
nature
of
the
business
,
we
barricado
our
way
to
eternal
life
,
and
to
the
sight
and
glory
of
God
,
if
we
indulge
matter
and
our
flesh
,
and
extinguish
not
sin
bred
in
us
.
No
thought
of
cruelty
then
as
to
the
Law
of
God
,
nothing
dissonant
or
inconvenient
shall
arise
in
our
thoughts
by
the
imputation
of
that
legal
sin
of
Adam
,
which
ensued
upon
that
transgression
,
if
all
this
business
,
according
to
my
supposition
,
be
taken
as
a
mystical
institution
,
that
it
might
prepare
a
fit
ground
for
the
reception
of
the
justice
of
Christ
,
which
is
the
sanctification
and
salvation
of
men
,
and
their
chief
happiness
,
for
according
to
this
mystery
,
any
thing
which
might
have
seem'd
in
God
cruel
against
mankind
,
seems
rather
to
have
been
design'd
for
the
salvation
of
man
.
CHAP.
VII
.
Why
Adam
,
who
sinn'd
in
the
nature
of
a
head
,
was
not
likewise
punish'd
in
the
nature
of
the
head
.
The
sin
of
Adam
was
disobedience
.
Natural
and
Legal
sin
was
the
two-fold
barricado
against
men
,
to
shut
them
out
of
Paradise
.
Christ
dying
broke
the
barr
of
the
Law
.
Christ
rising
again
,
and
sanctifying
us
,
shall
also
break
the
natural
sin
.
EXaminers
use
to
be
more
severe
in
the
punishing
of
the
actor
,
than
in
the
punishing
of
the
complices
and
partakers
,
which
all
Lawes
teach
us
,
both
natural
,
civil
,
and
Law
of
Nations
,
Nor
needs
this
any
proof
,
for
it
is
already
so
often
prov'd
,
that
it
would
be
clouded
to
cite
all
proofs
;
Only
that
Law
held
not
in
Adam
,
who
,
although
he
sinn'd
as
the
head
,
yet
he
was
not
punish'd
as
the
head
for
his
sin
.
For
,
if
all
sin
and
wickedness
,
all
feavers
and
plagues
,
and
eternal
death
it self
,
as
it
is
believ'd
,
enterd
into
the
world
;
and
pass'd
upon
all
men
,
Why
was
not
Adam
readiest
to
sin
amongst
all
men
,
being
the
head
and
cause
of
all
sins
,
by
reason
of
his
transgression
?
Why
was
not
he
seized
himself
with
troops
and
companies
of
all
manner
of
plagues
and
fevers
?
And
why
was
not
that
author
of
eternal
death
himself
,
given
to
eternal
death
?
Yea
,
why
did
Adam
,
if
we
will
except
his
single
transgression
,
become
famous
for
no
other
sin
?
Yea
,
why
did
he
enjoy
his
health
so
well
?
Why
enjoyd
he
a
long
life
nine
hundred
and
thirty
years
,
Why
has
none
of
the
Divines
sent
him
to
Hell
,
that
amongst
the
torments
of
the
wicked
and
the
damned
,
he
might
be
punisht
with
eternal
death
.
But
if
on
the
contrary
no
man
was
ever
partaker
or
conscious
with
Adam
of
Adams
sin
;
yea
if
all
men
were
purer
from
that
sin
,
then
Children
are
free
from
sin
,
as
being
not
born
when
Adam
dam
sinn'd
,
What
was
the
reason
that
men
should
become
more
wicked
by
that
sin
than
Adam
himself
?
For
it
is
certain
that
a
great
many
men
have
been
thought
more
famous
for
the
sin
of
Adam
,
then
Adam
himself
,
were
sore
handled
▪
their
life
short
,
and
sickly
,
and
at
last
thrown
down
to
hell
,
there
to
die
an
eternal
death
.
This
darkness
,
from
my
supposition
I
will
make
as
clear
as
day
,
if
we
consider
the
sin
of
Adam
,
either
against
the
Law
,
which
was
a
legal
sin
,
or
by
default
of
his
Nature
subject
to
corruption
;
which
is
a
natural
sin
.
If
we
consider
Adam
sining
by
a
legal
sin
or
against
the
Law
,
which
is
the
same
thing
;
we
shall
conceive
him
,
not
only
as
to
himself
;
but
also
in
regard
of
all
men
,
and
to
all
mankind
,
whom
he
did
represent
;
by
force
and
virtue
of
which
representation
,
he
deserved
the
imputation
of
that
sin
to
himself
and
all
Mankind
.
For
as
an
Ambassadour
who
yeilds
up
a
people
to
a
conquering
Prince
in
the
name
of
his
Country
,
does
not
only
bind
in
his
rendition
himself
,
but
all
the
people
of
the
City
,
whom
the
Ambassadour
represents
:
So
Adam
,
in
regard
that
he
did
represent
all
mankind
,
did
not
only
bind
himself
,
but
all
mankind
to
the
decree
which
went
out
against
his
sin
,
and
made
them
and
himself
partakers
of
the
same
sin
:
And
as
in
the
businesse
of
rendition
which
the
Ambassadour
does
in
the
behalf
of
his
Country
,
all
are
equally
obliged
to
the
Laws
of
it
,
as
well
the
Ambassadour
,
as
all
men
of
the
Country
;
Just
so
in
the
businesse
of
Adams
sin
;
all
mankind
did
equally
fall
into
the
imputation
.
And
as
this
rendition
according
to
the
School
men
,
is
neither
lesse
nor
more
in
one
than
another
;
nor
of
all
those
that
are
yeilded
,
none
is
more
engaged
to
it
than
another
:
Iust
so
the
imputation
of
the
sin
of
Adam
admits
not
of
a
more
,
or
a
lesse
;
nor
can
the
sin
of
Adam
be
thought
to
be
imputed
more
or
lesse
to
any
man
that
ever
was
,
or
is
,
or
shall
be
:
And
Lucans
expression
might
be
very
fit
in
this
case
:
It
stains
and
equals
all
;
Yea
Adam
and
all
men
that
ever
were
made
,
or
shall
be
,
have
suffered
alike
for
that
sin
,
for
all
have
equally
endured
the
condemnation
of
death
decreed
against
that
sin
;
and
all
those
men
were
thought
to
be
dead
alike
,
according
to
that
legal
,
spiritual
,
and
mystical
death
,
which
ensued
upon
that
legal
,
spiritual
,
and
mystical
sin
.
If
we
consider
Adam
sinning
in
the
default
of
his
Nature
given
to
corruption
,
which
is
natural
sin
;
then
we
shall
conceive
him
in
regard
of
himself
,
not
in
regard
of
all
men
:
And
in
that
regard
the
more
that
Adam
sinn'd
to
himself
in
that
natural
sin
he
gain'd
himself
more
natural
evil
and
punishment
,
and
so
had
fall'n
into
more
grievous
diseases
.
And
indeed
,
because
natural
sin
is
receptive
of
more
or
lesse
,
according
to
mans
nature
,
more
or
lesse
corrupt
,
as
likewise
all
natural
punishments
admit
of
more
or
lesse
,
and
all
natural
evils
which
ensue
upon
that
natural
sin
:
And
as
Adam
beyond
all
other
men
was
of
a
lesse
corrupt
nature
by
the
prerogative
of
his
creation
,
which
he
had
from
God
himself
;
so
sinn'd
he
lesse
than
other
men
in
natural
sin
;
And
was
lesse
punished
for
his
natural
sin
;
and
suffered
fewer
evils
than
other
men
suffered
;
yea
fewer
than
they
for
the
self
same
sin
now
suffer
.
Let
us
examine
this
businesse
on
the
right
ballance
of
reason
,
that
it
may
appear
beyond
all
controversie
,
that
the
sins
of
all
men
,
and
all
those
evils
and
plagues
which
punish
men
,
and
their
eternal
death
,
which
hinders
them
from
eternal
life
,
to
have
flow'd
from
the
fault
of
their
own
nature
,
inherent
to
them
,
and
not
from
the
sin
of
Adam
.
Whence
I
pray
that
thirst
of
blood
,
by
which
one
man
is
a
wild
beast
to
another
,
one
man
kills
another
;
is
it
not
from
black
choler
,
with
which
mans
liver
swells
?
whence
all
those
incestuous
marriages
contrary
to
Law
;
whence
unlawfull
venerie
,
and
those
wild
lusts
by
which
men
run
upon
beasts
rashly
,
not
from
perverse
and
corrupt
lust
,
which
is
the
itch
of
perverse
and
corrupt
nature
,
whence
rapine
and
theft
,
whence
war
and
strife
amongst
you
says
St.
James
in
his
4
Chapter
of
his
Epistle
;
are
they
not
from
your
lusts
?
And
hence
we
chiefly
gather
,
that
such
vices
are
altogether
tyed
and
addicted
to
the
substance
of
men
;
since
the
same
substance
is
to
men
and
beast
,
and
men
and
beast
have
the
same
vices
.
Hence
it
is
they
call
murtherers
cruel
persons
,
Tigers
,
Bears
,
Lions
;
Lustfull
persons
,
Goats
;
Backbiters
,
Dogs
,
Thieves
,
Kites
,
and
Eagles
tallons
;
Belly-gods
,
hogs
,
&c.
Because
we
believe
that
the
sin
of
Adam
was
imputed
to
beasts
,
and
engendred
such
vices
also
in
them
.
Whence
is
it
likewise
that
men
have
their
health
so
?
that
they
are
girt
with
the
spleen
as
with
a
girdle
?
whence
have
they
the
Kings
evil
?
whence
bleer'd
eyes
?
their
guts
ake
?
the
roots
of
their
hearts
are
perished
?
whence
have
they
these
continual
,
uncertain
,
or
Periodical
Fevers
?
whence
so
many
sorts
of
the
Gout
?
and
either
the
stone
or
gravel
in
the
Kidneys
,
which
occasions
a
strangurie
,
and
other
several
sorts
of
diseases
by
which
mens
bodies
are
tormented
?
are
they
not
from
the
ill
dispositions
of
mens
bodies
?
which
are
higher
or
lesse
grievous
in
humane
bodies
,
as
the
badnesse
of
their
affections
is
either
lightned
or
remitted
:
But
certainly
varieties
of
sins
or
health
,
which
make
men
either
ill
or
diseased
,
do
plainly
shew
that
all
this
vitiousness
springs
from
our
nature
,
and
from
the
substance
of
men
,
which
as
it
is
diversly
affected
to
divers
,
by
either
lesse
or
more
it
is
corrupted
and
troubled
:
Neither
could
the
legal
sin
of
Adam
ever
bring
any
such
thing
to
passe
:
For
it
is
but
one
,
and
not
vicious
;
and
passed
not
upon
men
,
either
more
intense
,
or
more
remiss
,
but
made
all
men
alike
guilty
;
and
had
made
all
men
alike
evil
,
and
alike
bad
,
and
had
put
all
men
in
the
same
kind
and
condition
for
sin
and
death
;
if
the
sins
and
diseases
of
men
had
taken
their
originals
from
that
one
and
one
kind
of
sin
.
It
is
objected
to
this
,
that
Adam
when
he
transgressed
the
Law
,
did
sin
naturally
,
for
he
naturally
desired
the
forbidden
fruit
,
and
naturally
did
eat
of
it
;
Therefore
the
sin
of
Adam
was
natural
not
legal
only
.
And
therefore
not
only
by
mystical
and
spiritual
imputation
,
but
by
Nature
also
,
and
traduction
from
Adam
,
it
passed
upon
all
men
.
I
answer
,
that
Adam
did
not
therefore
sin
,
because
he
naturally
desired
the
fruit
,
and
naturally
did
eat
it
;
but
because
he
desired
it
against
Gods
command
,
and
eat
it
contrary
to
his
Law
.
The
Apostle
calls
the
sin
of
Adam
disobedience
moral
,
not
natural
;
or
as
there
was
a
formality
,
not
a
materiality
in
that
sin
:
I
say
a
formality
,
morality
,
and
mystery
,
which
alone
was
imputed
to
Adam
,
and
to
all
men
,
and
for
which
he
gained
death
to
himself
,
and
to
all
men
:
The
nature
and
materiality
of
that
sin
was
properly
no
sin
;
For
of
it self
,
and
naturally
,
it
was
no
sin
to
covet
and
eat
that
fruit
which
was
fair
to
the
eye
,
and
good
to
eat
,
as
Moses
witnesses
of
it
:
The
force
of
that
sin
consisted
only
in
the
transgression
and
disobedience
of
Adam
,
which
was
the
formality
and
morality
of
that
sin
.
Besides
,
that
sin
was
two
manner
of
ways
imputed
to
Adam
;
Either
in
that
by
his
corrupt
mind
and
will
he
transgressed
the
Law
of
God
,
or
in
so
much
as
corporally
,
or
by
eating
he
broke
it
;
In
so
far
as
Adam
by
his
corrupted
mind
and
will
broke
the
Law
,
which
was
the
formality
,
and
the
spirituality
of
his
sin
,
he
deserv'd
that
condemnation
ordained
by
the
Law
of
God
,
&
so
dyed
the
death
a
moral
and
a
spiritual
death
,
which
Christ
really
,
and
in
his
body
suffered
for
Adam
.
In
so
far
as
Adam
in
his
body
transgressed
,
he
was
in
his
body
thrust
out
of
Paradise
;
lest
perhaps
,
says
Genesis
,
he
should
put
out
his
hand
and
take
the
tred
of
life
,
and
live
for
ever
.
Both
these
happened
to
Adam
by
this
transgression
,
death
,
and
thrusting
out
of
Paradise
:
but
both
significatively
,
parabolically
,
and
by
similitude
.
All
men
dyed
by
the
sin
of
Adam
,
by
the
same
spiritual
and
mystical
death
by
which
Adam
dyed
.
All
men
were
thrown
out
of
Paradise
not
actually
and
corporally
as
Adam
was
,
but
significatively
,
and
mystically
.
The
nature
of
Man
corrupt
and
subject
to
death
,
debarr'd
men
of
the
Paradise
of
God
which
is
eternal
life
.
The
Law
given
to
Adam
did
double
barricado
the
way
to
this
Paradise
,
and
added
strength
to
that
sin
,
as
says
the
second
Epistle
to
the
Corinthians
,
which
that
sin
brought
to
passe
,
making
it
exceeding
sinfull
,
as
the
Epistle
to
the
Rom.
speaks
.
And
man
had
two
stops
to
eternal
life
,
the
default
of
his
nature
,
and
the
rigour
of
Gods
Law
;
which
was
drawn
,
and
offered
the
sharp
edge
to
all
that
should
offer
to
enter
into
Paradise
.
The
nature
of
men
given
to
corruption
was
the
first
and
material
stop
,
their
own
impediment
which
hindered
mans
entrance
into
immortality
.
The
Law
violated
by
Adam
was
the
second
and
the
spiritual
hindrance
,
not
an
innate
,
but
an
impediment
by
another
,
which
shut
up
Paradise
,
and
which
not
naturally
,
nor
by
traduction
from
Adam
;
but
which
by
imputation
,
spirit
,
and
meer
fiction
of
divine
mysteries
was
objected
to
all
men
,
that
upon
the
same
account
they
might
lose
eternal
life
:
Christ
dying
for
us
,
took
away
the
second
spiritual
hindrance
,
which
by
Adams
sin
was
against
us
.
The
first
natural
and
material
stop
yet
remains
,
and
shall
be
removed
by
Christ
also
,
when
he
shall
arise
again
,
and
sanctifie
us
.
All
that
are
dead
,
and
are
mortal
,
are
thrown
out
of
Paradise
,
and
shut
out
of
eternal
life
by
the
sin
of
Adam
,
mystically
and
parabolically
,
that
by
the
resurrection
of
the
same
Christ
,
they
might
enter
into
the
same
Paradise
,
and
enjoy
eternal
life
,
not
mystically
nor
Parabolically
;
but
truly
and
really
;
all
,
I
mean
,
that
should
be
chosen
to
it
.
CHAP.
VIII
.
All
men
have
sinned
according
to
the
similitude
of
Adams
sin
.
Infants
have
sinned
according
to
the
same
similitude
.
THe
Apostle
writes
,
that
Adam
was
a
type
of
Christ
,
Christ
was
then
a
prototype
of
Adam
,
but
by
way
of
similitude
of
Adam
with
Christ
his
prototype
.
And
in
regard
as
Christ
who
was
to
restore
what
Adam
had
lost
,
was
not
the
last
of
all
men
,
to
comprehend
men
that
were
only
past
in
his
grace
and
justification
,
no
more
needed
Adam
to
be
the
first
of
all
men
,
to
involve
all
men
that
were
after
him
only
in
the
imputation
of
his
sin
.
And
as
the
death
of
Christ
the
prototype
,
was
imputed
to
all
men
,
both
who
liv'd
in
Christs
time
,
and
who
were
from
all
time
before
him
,
and
those
that
have
been
since
Christ
,
and
shall
be
born
to
the
end
of
all
time
,
by
the
same
type
and
similitude
of
the
Prototype
,
the
sin
of
Adam
was
imputed
to
all
men
,
those
who
liv'd
in
the
dayes
of
Adam
,
and
who
were
born
before
Adam
,
and
shall
be
born
to
eternity
,
and
the
one
sin
of
Adam
caus'd
all
men
,
both
since
and
before
,
to
be
condemned
.
And
that
was
it
which
the
Apostle
spoke
very
palpably
in
the
same
chapter
,
15.
Rom.
where
he
says
,
That
death
reign'd
from
Adam
unto
Moses
,
upon
those
also
that
had
not
sinned
according
to
the
similitude
of
the
transgression
of
Adam
.
Upon
those
who
had
not
sinn'd
;
which
words
,
are
no
doubt
to
be
understood
of
those
men
that
were
born
before
Adam
.
Men
that
were
born
before
Adam
did
sin
.
The
men
that
were
born
after
him
sinn'd
.
Men
that
were
sinners
according
to
the
similitude
of
the
transgression
of
Adam
,
born
before
Adam
.
Men
that
were
born
after
Adam
,
sinn'd
acording
to
his
similitude
.
Which
to
open
up
in
order
,
we
must
observe
that
never
no
man
sinned
actually
,
as
Adam
sinned
,
but
that
it
was
actually
imputed
to
all
;
for
no
man
,
as
I
said
before
,
did
actually
eat
the
fruit
of
the
tree
of
good
and
evil
;
which
according
to
the
common
opinion
,
no
mortal
men
ever
saw
,
nor
could
see
;
for
the
tree
was
remov'd
from
the
sight
of
all
men
,
so
soon
as
Adam
was
thrust
out
of
Paradise
.
But
if
no
man
could
actually
sin
,
as
Adam
did
,
and
yet
all
sinn'd
as
Adam
did
,
it
remains
,
that
all
sinn'd
,
according
to
the
similitude
of
that
sin
,
by
the
imputation
of
it
.
Certainly
all
Orthodox
Divines
agree
upon
what
I
said
before
,
That
to
impute
to
any
one
anothers
sin
,
is
to
esteem
him
as
the
committer
of
it
.
In
which
it
is
requisit
,
that
one
of
the
persons
have
not
committed
it
:
otherwise
,
not
another
mans
sin
,
but
his
own
shall
be
imputed
to
him
.
And
it
is
certain
,
that
the
adventitious
sin
of
Adam
,
was
imputed
to
all
men
:
We
must
therefore
think
,
that
all
men
were
esteem'd
in
the
same
condition
,
as
if
they
had
perform'd
that
sin
not
actually
;
for
then
no
mans
sin
should
be
imputed
to
any
one
,
but
his
own
.
It
remains
then
,
that
all
men
have
committed
the
sin
of
Adam
,
according
to
similitude
,
if
not
actually
.
And
indeed
,
because
there
is
nothing
in
the
world
,
which
is
not
either
the
thing
actually
,
or
the
similitude
of
it
,
which
is
the
image
of
reality
:
Nor
could
there
be
any
lawfull
imputation
from
the
sin
of
another
,
but
by
that
supposition
;
by
which
he
who
is
put
in
place
of
the
sinner
,
is
thought
to
be
transform'd
into
his
image
and
similitude
,
and
to
have
sinn'd
that
by
similitude
,
which
the
other
sinn'd
actually
:
so
that
for
the
similitude
such
punishments
may
be
laid
upon
the
personater
of
the
guilty
person
,
as
were
ordained
for
himself
.
This
the
Apostle
maintains
to
have
happen'd
to
all
men
,
and
to
have
sinn'd
as
Adam
sinn'd
,
and
to
have
suffer'd
the
same
death
which
Adam
suffer'd
for
his
sin
,
By
one
man
,
sayes
he
,
sin
entred
into
the
world
,
and
by
sin
,
death
:
I
say
,
he
would
have
all
men
turn'd
into
the
image
and
similitude
of
the
transgression
of
Adam
,
that
they
might
all
be
thought
to
have
sinn'd
,
according
to
the
similitude
of
the
transgression
of
Adam
,
and
the
like
death
reign'd
over
them
,
which
reign'd
over
him
,
for
the
similitude
of
his
transgression
.
And
the
Apostle
,
that
none
might
be
freed
from
the
death
of
this
punishment
,
adds
,
That
death
reign'd
from
Adam
upon
those
also
who
had
not
sinn'd
,
according
to
the
similitude
of
the
transgression
of
Adam
:
For
it
was
known
before
,
that
the
sin
of
Adam
had
passed
upon
all
men
which
had
been
born
since
the
framing
of
Adam
,
and
should
be
born
afterwards
,
and
that
death
reign'd
from
him
upon
his
posterity
.
But
that
he
might
comprehend
all
men
in
the
sin
of
Adam
,
whose
roots
reached
as
far
from
Adam
to
the
foregoing
ages
,
as
their
branches
reached
from
Adam
to
the
future
ages
,
and
the
times
after
Adam
:
It
was
the
meaning
of
the
Apostle
,
that
the
sin
of
Adam
was
indifferently
imputed
to
all
men
,
before
and
since
,
and
that
death
reign'd
from
him
upon
those
that
were
past
,
and
those
that
were
to
come
.
A
wonderful
,
but
no
singular
mystery
.
For
the
faith
of
Abraham
was
imputed
by
the
same
mystery
to
all
the
faithful
,
both
born
before
Abraham
from
all
eternity
,
and
who
were
born
after
Abraham
,
and
shall
be
born
to
all
eternity
;
in
which
sense
Abraham
is
called
the
father
of
the
Faithfull
,
of
those
that
are
past
,
and
are
also
to
come
.
To
these
add
what
I
have
said
of
the
imputation
of
the
death
of
Christ
,
That
the
death
of
Christ
was
not
only
imputed
to
all
men
born
after
Christ
,
but
past
back
upon
all
those
likewise
born
before
Christ
.
And
as
it
was
fit
it
should
be
,
so
likewise
the
manner
of
the
mystical
imputation
perswades
us
,
that
it
was
so
,
spiritually
I
mean
,
and
by
way
of
conception
,
according
to
which
,
mystical
imputation
takes
hold
of
men
:
For
as
Lightning
breaking
out
of
a
cloud
enlightens
with
one
flash
things
above
it
,
and
things
below
it
:
So
the
imputation
that
broke
out
of
the
sin
of
Adam
,
darted
one
and
the
same
lightning
upon
all
men
,
those
that
were
born
after
Adam
,
and
those
that
were
born
before
him
.
And
the
same
manner
of
mysterie
,
which
may
teach
us
,
that
the
death
of
Adam
pass'd
upon
all
men
that
were
not
born
many
ages
after
Adam
,
will
teach
us
,
that
death
could
reign
backward
upon
those
that
were
born
before
him
never
so
long
.
For
the
manner
of
imputation
is
alike
for
the
time
past
,
and
for
the
time
to
come
.
Nor
is
there
any
new
miracle
to
be
sought
for
,
that
sin
should
be
imputed
to
men
created
before
Adam
,
if
it
be
believ'd
to
be
imputed
to
men
created
after
Adam
.
Let
us
,
as
far
as
we
conceive
,
view
all
men
from
the
beginning
to
the
end
.
And
at
last
you
will
confess
,
that
no
other
could
sin
,
but
according
to
the
similitude
of
the
transgression
of
Adam
;
but
only
those
that
were
begotten
and
born
before
Adam
.
For
it
is
certain
,
that
all
men
after
Adam
,
and
their
sons
,
and
who
shall
also
be
by
them
begotten
,
did
sinn
according
to
the
similitude
of
the
transgression
of
Adam
,
What
kind
of
men
must
those
be
,
I
beseech
ye
,
who
did
not
sin
according
to
the
similitude
of
the
transgression
of
Adam
?
Certainly
it
must
be
those
who
were
born
before
Adam
;
because
the
Apostle
sayes
manifestly
,
they
sinn'd
before
the
Law
,
Rom.
5.
And
to
whom
,
before
the
Law
and
Adam
,
their
sin
was
not
imputed
,
because
sin
is
not
imputed
when
the
Law
is
not
.
And
therefore
they
neither
sinn'd
nor
could
sin
according
to
the
similitude
of
the
transgression
of
Adam
.
To
make
the
difference
betwixt
them
and
all
the
posterity
of
Adam
,
who
sinn'd
after
the
Law
,
because
after
Adam
,
to
whom
the
sin
of
Adam
was
imputed
.
because
sin
began
to
be
imputed
from
the
Law
,
and
from
Adam
;
and
who
could
sin
only
according
to
this
real
similitude
of
the
transgression
of
Adam
,
of
which
we
here
speak
,
and
which
,
no
doubt
,
the
Apostle
meant
.
Let
famous
men
pardon
me
that
have
expounded
St.
Paul
upon
this
place
,
if
I
tell
them
,
that
those
things
which
they
speake
concerning
children
here
,
are
inconsistent
,
whom
they
would
have
here
to
be
the
persons
meant
,
who
sinn'd
not
according
to
the
similitude
of
the
transgression
of
Adam
,
because
they
sinn'd
not
actually
as
Adam
did
;
Yea
,
if
they
had
sinn'd
actually
,
they
had
not
sinn'd
according
to
similitude
,
because
act
is
the
reality
of
a
thing
,
no
similitude
:
And
in
that
very
regard
,
because
infants
sinned
not
actually
,
they
must
needs
sin
according
to
similitude
.
But
the
mixture
of
those
natural
sins
of
Adam
,
deceiv'd
those
most
famous
men
,
which
were
inherent
to
him
;
together
with
that
legall
sin
which
passed
upon
all
men
.
For
they
imagin'd
that
children
sinn'd
not
according
to
the
similitude
of
the
transgression
of
Adam
,
because
they
sinn'd
not
actually
as
Adam
sinn'd
.
As
for
example
.
Because
they
kill'd
not
actually
,
as
Adam
kill'd
,
or
might
have
kill'd
;
because
they
committed
not
adultery
actually
,
as
Adam
did
,
or
might
have
done
;
because
they
stole
not
actually
,
as
Adam
stole
,
or
might
have
stollen
:
and
so
of
the
rest
of
Adams
natural
sins
.
But
here
there
was
no
intention
concerning
the
similitude
of
all
his
natural
sins
,
but
only
of
the
similitude
of
his
disobedience
.
Into
which
disobedience
no
man
nor
no
child
could
ever
fall
actually
.
The
Apostle
said
not
,
Who
had
not
sinn'd
according
to
the
similitude
of
Adams
sins
.
Nay
that
only
,
Who
had
not
sinned
according
to
the
similitude
of
Adams
transgaession
.
For
here
he
intended
nothing
concerning
all
the
sins
of
Adam
,
and
those
natural
sins
of
Adam
which
only
concern'd
himself
,
but
of
that
one
transgression
that
passed
upon
all
men
:
All
,
I
say
,
both
of
age
and
under
age
,
as
all
men
are
indifferently
comprehended
in
the
species
;
and
in
regard
that
old
and
young
,
and
men
of
all
ages
sinned
in
spirit
and
mysterie
,
not
naturally
and
materially
,
according
to
the
similitude
of
the
transgression
of
Adam
.
For
although
there
be
a
natural
similitude
of
all
mens
sins
with
the
sins
of
Adam
;
yet
the
Apostle
meant
not
that
material
and
natural
similitude
here
,
wherein
we
may
also
communicate
with
the
beasts
,
according
to
whose
similitude
,
all
men
sin
naturally
and
materially
,
by
reason
of
their
commmon
nature
and
matter
.
St.
Paul
meaned
only
that
mystical
and
spiritual
similitude
,
which
only
man
is
capable
of
,
Men
,
I
say
,
who
have
also
a
spiritual
and
mystical
communion
with
Christ
;
to
which
communion
to
say
that
beasts
could
come
,
were
wickedness
.
CHAP.
IX
.
How
the
imputation
of
the
sin
of
Adam
was
imputed
backward
,
and
upon
the
predecessors
of
Adam
,
by
a
mystery
provided
for
their
salvation
.
How
the
predecessors
of
Adam
could
be
sav'd
.
BUt
how
could
,
say
they
,
the
sin
of
Adam
be
imputed
backward
.
And
how
could
death
reign
back
upon
them
that
were
already
dead
.
Nor
ought
it
seem
a
wonder
to
any
,
that
the
sin
of
Adam
was
imputed
backward
,
considering
what
I
have
often
inculcated
,
That
the
faith
of
Abraham
,
according
to
the
consent
of
all
Divines
,
was
imputed
to
the
Predecessors
of
Abraham
,
though
dead
,
and
that
Christ
was
imputed
to
all
,
both
before
himself
,
and
Abraham
,
though
dead
and
buried
.
But
yet
it
will
seem
prodigious
,
that
death
reign'd
back
from
the
imputation
of
the
sin
of
Adam
,
considering
that
no
death
could
happen
to
men
,
but
that
which
descended
upon
men
by
the
seed
of
Adam
,
which
as
they
say
,
became
mortal
,
and
begat
death
,
since
Adam
sinn'd
;
For
grant
this
,
and
it
is
impossible
to
imagine
that
death
pass'd
upon
all
men
by
the
seed
and
sin
of
Adam
,
because
it
is
impossible
to
be
done
,
and
impossible
to
be
conceiv'd
,
that
Adam
did
beget
his
predecessors
.
But
if
we
consider
that
death
,
which
passed
from
Adam
upon
all
men
,
to
be
mystical
and
spiritual
,
which
not
materially
nor
naturally
,
but
mystically
and
spiritually
returned
upon
all
men
,
that
will
be
very
clear
.
For
,
as
we
conceive
that
death
invaded
Adam
,
and
all
after
him
,
that
very
hour
when
he
sinn'd
,
Why
should
we
not
think
that
death
seiz'd
also
all
before
and
all
after
?
And
if
there
be
any
thing
of
impossibility
to
be
spoken
of
the
men
that
were
before
,
Why
should
there
not
be
the
same
impossibility
in
those
that
come
after
?
Yea
,
in
this
mysterie
their
should
be
a
greater
regard
had
to
those
who
were
before
,
than
those
that
came
after
.
Because
those
which
are
dead
,
and
are
not
,
are
in
some
condition
thought
to
be
,
because
they
were
certainly
;
but
those
who
are
to
come
,
never
were
,
and
it
may
be
never
will
have
any
being
.
The
Apostle
tels
us
plain
,
That
the
kingdom
of
death
did
vanish
after
the
destruction
of
the
Mosaical
Law
,
or
since
Christ
,
which
is
the
same
.
Let
no
man
doubt
,
notwithstanding
,
that
death
reign'd
upon
all
men
who
were
begotten
since
Christ
to
our
times
,
and
upon
those
that
shall
be
begotten
after
us
to
the
end
of
all
time
.
The
question
is
,
Since
which
time
did
death
reign
over
those
that
were
born
since
Christ
,
and
shall
be
born
after
him
?
Certainly
not
since
the
death
of
Christ
,
as
is
said
;
For
Christ
dying
,
destroyed
the
kingdome
of
Death
.
Since
that
time
then
when
the
kingdome
of
death
was
in
force
.
From
Adam
,
and
since
that
time
,
wherein
Adam
,
and
all
men
in
Adam
deserv'd
to
die
for
their
transgression
;
who
by
Cassiodorus
are
elegantly
said
,
To
have
deserv'd
death
,
before
they
tasted
of
life
.
Death
then
reign'd
from
Adam
upon
men
that
were
to
be
,
and
were
not
yet
born
;
which
if
it
could
,
any
otherwise
than
mystically
,
and
meerly
intellectually
,
let
every
body
imagine
.
And
what
hinders
us
to
have
the
same
thoughts
of
men
that
are
past
,
as
we
have
of
those
men
that
were
to
come
?
And
we
grant
,
that
death
reigned
mystically
upon
one
,
and
that
it
did
reign
likewise
mystically
upon
the
other
.
Likewise
by
way
of
mystery
,
Parabolically
,
and
in
all
supposition
of
Law
,
there
will
be
more
reason
why
death
should
reign
over
those
that
are
past
,
than
those
that
are
not
born
;
if
we
call
to
mind
the
ways
of
Judges
in
Criminals
,
with
whom
it
is
no
new
thing
to
inflict
a
punishment
upon
the
dead
,
who
command
the
dead
bodies
of
guilty
persons
to
be
present
at
judgement
,
that
according
to
the
punishment
of
the
Law
they
may
suffer
a
civil
death
,
which
by
a
natural
one
they
have
prevented
;
But
what
Law
is
so
cruel
as
to
ordain
any
such
thing
concerning
men
that
never
were
?
What
Law
condemns
men
not
born
,
to
die
?
Let
us
therefore
think
that
a
mystical
and
spiritual
death
reign'd
upon
all
the
predecessors
of
Adam
:
Just
as
the
Civil
Law
presupposes
those
that
have
dyed
a
natutural
death
,
may
be
also
condemned
to
a
civil
death
.
But
any
one
may
answer
,
Those
guilty
persons
dyed
a
deserved
civil
death
,
by
the
sentence
of
the
Judges
,
for
breach
of
the
civil
Law
.
But
those
men
who
dyed
before
Adam
,
and
never
did
violate
any
Law
,
because
never
none
was
given
to
them
,
how
could
they
deserve
any
such
thing
at
Gods
hands
?
and
what
such
barbarous
Law
allow'd
the
Custome
to
involve
dead
men
in
guilt
,
kill
them
over
again
,
and
add
a
legal
death
to
their
natural
death
,
by
a
Law
which
they
never
transgress'd
?
Let
us
never
have
any
such
thought
,
that
there
is
any
such
injustice
in
God
,
or
any
cruelty
in
his
Law
,
God
forbid
that
any
such
thing
should
come
into
our
minds
:
that
God
should
ever
decree
any
thing
that
should
tend
to
their
destruction
,
which
we
confuted
before
:
Whatsoever
God
decreed
concerning
men
,
it
is
decreed
for
their
salvation
,
and
if
there
was
any
thing
then
which
seem'd
to
them
disadvantagious
,
God
would
in
his
own
time
turn
it
to
the
best
.
Therefore
God
provided
for
those
men
which
were
before
Adam
,
that
they
should
die
by
the
transgression
of
Adam
,
that
they
might
again
rise
from
the
dead
,
according
to
the
spirit
of
sanctification
which
is
in
Christ
;
They
were
sav'd
because
they
perished
;
And
it
had
been
thought
a
disadvantage
to
the
mystery
,
unlesse
those
who
were
in
possibility
to
rise
again
had
perished
:
And
both
could
be
well
enough
performed
upon
them
,
to
die
in
Adam
,
and
rise
in
Christ
,
by
the
mutual
and
reciprocal
imputations
of
Adam
and
Christ
,
mystically
and
spiritually
understood
,
if
we
conceive
the
condemnation
of
death
turn'd
back
upon
them
,
in
the
same
manner
as
we
understand
the
absolution
from
condemnation
,
by
the
satisfaction
and
death
of
Christ
,
mystically
and
spiritually
returned
also
.
Yea
,
they
do
object
,
How
can
ever
the
predecessors
of
Adam
be
sanctified
,
and
a
rise
up
to
eternal
life
in
Christ
,
if
life
eternal
,
which
is
the
salvation
of
man
,
is
granted
to
none
but
such
as
know
▪
God
the
Father
,
and
believed
in
Christ
his
Son
,
whom
the
Father
sent
;
But
how
could
they
either
know
God
the
Father
,
or
believe
in
Christ
his
Son
,
who
never
heard
any
thing
neither
of
Father
nor
Son
;
for
knowlege
and
faith
are
by
hearing
?
That
I
may
answer
this
according
to
time
and
place
,
you
must
know
,
that
all
Adams
Ancestors
might
presume
of
their
salvation
;
upon
the
same
account
as
all
the
Patriarchs
of
the
the
Jews
could
conceive
hope
in
their
salvation
;
For
neither
did
those
Fathers
of
the
Jews
know
God
the
Father
,
as
Father
,
nor
believed
in
Christ
the
Son
,
according
to
the
Apostle
,
in
the
last
Chapter
of
the
Romans
.
The
mystery
of
God
the
Father
and
God
the
Son
was
hidden
from
eternity
to
our
times
;
Therefore
it
was
hid
and
unknown
to
all
those
Patriarchs
that
were
betwixt
Adam
and
Christ
:
But
if
any
mention
the
words
of
our
Saviour
,
saying
,
that
Abraham
and
Isay
foresaw
the
day
of
Christ
,
and
were
glad
.
I
answer
,
they
saw
the
day
of
Christs
coming
,
but
cloath'd
in
shadows
and
figures
,
as
one
Who
sees
in
clouds
,
or
thinks
he
sees
the
Moon
.
They
smil'd
upon
Christ
,
but
knew
him
not
;
as
Infants
smile
upon
their
Mothers
,
and
whom
by
laughter
they
are
said
to
know
,
rather
poetically
than
truly
;
for
instinct
it
is
rather
in
Children
,
than
knowledge
.
It
is
also
written
in
the
first
Chapter
to
the
Ephesians
,
That
God
did
chuse
the
Gentiles
to
the
Adoption
of
his
own
Sons
,
before
the
creation
of
the
World
:
God
forbid
that
we
should
think
that
election
was
so
unprofitable
,
and
to
so
little
purpose
,
which
we
suppose
to
be
from
eternity
,
to
the
framing
of
Adam
,
and
so
to
Jesus
Christ
,
that
none
of
all
the
Gentiles
was
elected
and
called
to
the
participation
of
salvation
which
was
in
Christ
,
all
that
time
which
was
betwixt
the
infancy
of
the
world
,
till
the
death
of
Christ
.
Melchisedech
was
a
Gentile
,
for
he
was
not
a
Jew
,
which
he
has
clearly
set
down
in
his
Epistle
to
the
Hebrews
.
chap.
7
,
verse
6.
And
he
was
the
Priest
of
the
most
high
God
.
Therefore
elected
;
yea
,
a
vessel
of
most
choice
election
,
who
received
the
tenths
from
Abraham
,
and
to
whose
eternal
Priesthood
the
eternal
Priesthood
of
Christ
is
compared
.
Iob
is
thought
to
be
a
Gentile
,
a
man
single
and
upright
,
fearing
God
,
and
departing
from
evil
,
a
servant
of
God
;
and
therefore
chosen
,
and
to
whom
,
as
God
says
himself
,
there
was
not
the
like
upon
earth
.
Cornelius
the
Centurian
of
the
Italian
legion
,
was
a
Gentile
,
a
man
pious
,
and
fearing
God
with
his
whole
houshold
,
and
given
to
good
works
.
I
passe
by
a
great
many
Proselites
,
as
also
those
Gentiles
whom
Mothanus
Vuyerius
the
Chiron
of
our
Achilles
makes
a
long
Catalogue
of
,
in
his
elegant
and
and
learned
Treatise
of
the
vertue
of
Heathens
;
I
say
I
passe
by
all
those
good
,
approved
,
and
wisemen
,
whom
long
before
the
death
of
Christ
its
probable
,
yea
we
may
very
well
believe
,
were
chosen
by
God
,
and
called
unto
the
Lord
;
But
in
the
same
account
were
after
Adam
to
Christ
,
in
the
same
account
I
say
were
those
Gentiles
in
the
first
age
,
from
the
creation
of
the
world
,
till
the
framing
of
Adam
.
For
this
cause
I
think
that
all
those
Gentiles
begotten
before
and
after
Adam
,
good
and
meek
men
,
to
have
been
Christs
chief
,
because
I
believe
they
were
the
bondmen
and
servants
of
Christ
.
For
if
any
had
the
spirit
of
Christ
,
he
was
Christs
,
as
says
the
Apostle
Romans
8.
I
think
they
had
the
Spirit
of
Christ
,
because
I
think
they
were
touched
and
inspired
by
the
spirit
of
Christ
,
which
by
secret
operations
and
thoughts
,
wrought
in
them
salvation
to
life
eternal
.
The
spirit
of
Christ
was
in
the
Gentiles
,
as
the
soul
is
in
Infants
,
by
which
they
are
sensible
,
and
which
the
Infants
perceive
;
but
are
not
sensible
of
it
.
The
spirit
of
Christ
was
in
them
as
reason
is
in
Children
,
which
is
in
them
a
power
to
become
reasonable
;
but
as
yet
not
brought
in
to
act
.
Therefore
is
that
spirit
called
,
the
power
of
God
unto
salvation
.
Rom.
chap.
1.
The
spirit
of
Christ
was
in
them
;
as
in
a
grain
of
Corn
,
there
is
a
vegetative
power
;
For
that
grain
of
Corn
grows
and
increases
in
the
earth
,
without
the
knowledge
of
the
Husbandman
who
sowed
it
.
Which
is
observed
in
the
Gospel
according
to
St.
Mark
:
For
this
cause
the
spirit
of
Christ
,
which
is
the
kingdom
of
God
,
is
compared
to
the
grain
of
Corn
:
For
that
spirit
which
is
in
the
elect
,
grows
and
increases
,
whilst
the
elect
,
in
whom
it
is
,
know
not
of
it
.
That
spirit
of
Christ
was
given
to
the
Gentiles
,
not
knowing
,
being
supine
and
asleep
,
to
whom
that
of
the
127
Psalm
agreeed
very
well
:
When
he
shall
give
his
beloved
sleep
;
Behold
the
inheritance
of
the
Lord
?
The
inheritance
of
the
Lord
,
which
is
the
Kingdom
of
God
,
the
spirit
of
Christ
,
and
life
eternal
.
The
spirit
of
Christ
was
in
them
,
but
it
was
hidden
and
unknown
,
nor
revealed
it self
unto
them
.
They
felt
and
worshipped
that
spirit
;
they
felt
that
which
they
knew
not
,
they
worshiped
that
which
they
were
ignorant
of
;
They
dedicated
Altars
,
which
they
consecrated
to
the
unknown
God
,
which
unknown
God
St.
Paul
himself
by
name
,
did
expound
to
the
Athenians
.
The
spirit
of
Christ
was
hidden
in
them
,
therefore
were
they
elect
unknown
;
as
St.
Paul
calls
others
,
Jews
in
secret
,
Romans
3.
They
were
shut
up
to
that
faith
which
was
to
be
revealed
.
Which
St.
Paul
also
affirms
of
those
holy
Jews
,
who
lived
under
the
Law
from
Adam
till
Christ
;
and
might
be
also
well
fitted
to
those
just
Gentiles
,
who
liv'd
under
Nature
,
before
the
Law
and
Adam
.
Those
Gentiles
were
like
wandring
sheep
,
who
knew
not
the
shepheard
that
led
them
,
but
which
,
according
to
Saint
Peter
,
in
his
second
Epistle
,
chapter
2.
might
be
turned
to
the
shepheard
of
their
souls
.
They
were
hidden
in
their
knowledge
and
profession
:
and
only
so
far
known
,
as
they
could
be
discern'd
by
their
workes
,
which
was
the
true
and
real
proof
of
their
Election
.
As
the
Lord
says
,
By
their
works
you
shall
know
them
.
More
of
this
I
will
speake
,
if
it
shall
please
God
;
where
I
shall
speak
of
purpose
concerning
the
calling
of
the
Gentiles
,
which
was
in
force
after
the
rejection
of
the
Jews
.
I
will
begin
the
second
Part
of
this
Systeme
from
the
rejection
of
the
Jews
:
Because
I
have
spoken
enough
of
the
Election
of
the
Jews
,
and
of
the
Gentiles
elected
in
the
Jews
,
and
will
speak
no
farther
of
it
.