Praeadamitae

This page is the whole of Praeadamitae (1655) in English, chapter by chapter.

The volume has two works. The Exercise on Romans 5:12 to 14 comes first. That part is my translation from the Latin of the copy I read. Three short bits of Greek in the print would not read, and those places are marked.

The Theological System follows. That part is the English printed in 1656, which translates the same Latin. I have put its old spelling into the spelling we use now. I have not cut a chapter. Where a word in that 1656 copy did not read, the place is marked [gap].

The letter to the synagogues, which closes the Latin volume, is my translation from the Latin.

The findings are in my review of the Latin book. The 1656 book has its own review, Men before Adam.

The book card is here.

An Exercise on the twelfth, thirteenth, and fourteenth verses of the fifth chapter of the Epistle of Saint Paul to the Romans

Chapter 1. The words of the Apostle

The words of the Apostle are these. The imputing of sin began when Adam broke the law of God, and it ended in Christ. Adam and Christ are set against each other. Paul the Apostle, in the epistle which he wrote to the Romans, in the fifth chapter, at verses 12, 13, and 14, says these things.

12. As through one man sin entered into the world, and through sin death, so also death passed into all men, in whom all sinned. 13. For until the law sin was in the world. But sin was not imputed, the law not existing. 14. But death reigned from Adam until Moses, even upon those who had not sinned according to the likeness of the transgression of Adam, who is a type of the one to come.

The common interpreters explain that phrase, until the law, in the thirteenth verse, of that stretch of time which came between, from Adam until Moses. Through that time they lay it down that sin indeed was in the world, but that it was not laid to men’s charge, or, as it is commonly said, that it was not imputed. They lay it down, I say, that sin began to be imputed from Moses, and not from Adam.

But this (I will first beg the peace of such great men) seems to me to fight front against front with what the Apostle meant to say, and indeed with what he expressed in a way that signifies it, although he seems to have touched it lightly. For he meant this, and this is the sense that runs through this place. Men, driven away from God because of one man who was a sinner, returned into grace because of one Man who was God. Sin entered into the world through one man who was a sinner, who went beyond the law of God. Absolution from that sin, which is called righteousness and justification, entered into the world through one Man who was God, who obeyed the divine law, and was made an expiatory sacrifice because of the fault of that man who was a sinner. That man who was a sinner was a type, but a type set opposite, of this Man who was God. Yet in this comparison of opposition the Apostle meant that the grace of this God-man was, so to speak, more imputed than the transgression of this man-sinner, that the justification of this one was stronger than the guilt of that one, and that the obedience of this one was fuller and more powerful than the stubbornness of that one. Here an antithesis runs on without a break between that one and this one. That one is Adam. This one is Jesus Christ. That one is the first Adam. This one is the second Adam.

He meant, further, that through the violation of that first law of God by that first man, Adam, all men had become enemies and foes of God, that through the transgression of that law all men had sinned, that through the stubborn disobedience of that man all men had been made sinners, and that through that sin, which is the transgression of that law, death had passed into all men, and death had reigned. And the Apostle demonstrated that most clearly. We cannot go blind in so great a light, unless perhaps because the light is too great. The point is that it should stand settled for us that the imputation of sin began from the transgression of the law given to Adam, and not from the law given to Moses. It began from Adam, and it ended in Christ. For there is here no antithesis between Moses and Christ. The one type, or antitype, of Christ, Saint Paul sets up in this chapter as Adam.

Chapter 2. The law of God given to Adam

The law of God given to Adam was that law whose transgression, as I said before, made Adam, and in him all men, enemies to God. It was the law which armed an angel with a sword of lightning, so that he might thrust him, and in him all men, out of Paradise. That law of God was the law which made Adam, and in him all men, sinners, guilty, and rebellious. Through it sin entered into the world. Through it all men sinned. Through it death passed into all men. And of that law these words of the Apostle are to be understood: Until the law sin was in the world. For the law of Adam, or the law given to Adam, was the chief of all laws. It was the law of laws, and by excellence it ought to have been called simply the Law.

The rest of the laws received names of their own. For the law of nature is that which is called right reason. From it the laws of nations arose. From those, in the same way, the civil laws flowed, and according to their various lawgivers they put on various names for themselves. Such in former times were either the harsher laws of Lycurgus, or the milder constitutions of Solon, or the stricter statutes which the Decemvirs carried, or the more lenient edicts which the praetors published.

Indeed, it is also clear from Genesis itself, chapter 26, that various laws of God were laid upon the Jews, long before the law given to Moses. There God addresses Isaac in these words: In your seed shall all the nations of the earth be blessed, because Abraham obeyed my voice, and kept my precepts and my commandments, and observed the ceremonies and the laws. From these words it is most manifestly plain that the precepts and commandments of Moses were not the first of the precepts and commandments prescribed to the Jews, as is believed. The ceremonies of Moses were not the first of the Jewish ceremonies, as is believed. The laws of Moses were not the first of the Jewish laws, as is believed. But long before Moses other precepts and commandments were laid down for the Jews, other ceremonies were instituted, and other laws of God were decreed and sanctioned for this holy and chosen people. By Jews in this place I understand not only the sons of Abraham, who are called the seed of Abraham, but also all the fathers of Abraham himself, the descendants of Adam.

But you will say: What precepts and commandments do we ever read were prescribed to the Jews before Moses? I will praise the hallowing of the Sabbath, the separation of things clean and things unclean, and abstinence from things strangled. These we read were commandments and precepts for the Jews long before Moses. What ceremonies, you will say, do we ever read were in use among the Jews before Moses? I will praise those ceremonies in which the rite of sacrifices stood among the Jews, long before Moses. And indeed various forms of the worship of God were instituted, from Adam until Enos the son of Seth, from Enos the son of Seth until Abraham, and from Abraham until Moses. For it is written in Genesis, chapter 4: And to Seth also a son was born, whom he called Enos. This man began to call upon the Lord in his name. Surely the Lord was called upon by some name, by Adam and by Seth, before Enos. But Enos began to call upon the Lord by another name, different from that by which Adam and Seth had called upon him. And we read that circumcision was added for Abraham, and that the name Jehovah was revealed to Moses, a name unheard of by the Jews before that time.

But what laws, you will say, do we ever read were sanctioned for the Jews before the law of Moses? I will boldly bring forward those laws which, in this place in Genesis, Abraham is said to have kept. Indeed, it is known that according to them, long before Moses, parents were honored by their children, murderers were punished, adulteries were forbidden, robberies were banned, and even covetousness was prohibited, the cause and the tinder of crimes. All of these things the crowd of theologians thinks had their beginning from Moses alone, although it is most certain that they were common to all laws, divine and human, and that they were instituted and observed long before Moses. For they flowed, not from Moses, as is commonly believed, but from the law of nature itself, from the law of nations, and from civil law, and indeed from the divine precept itself, very long before Moses.

The law of Moses indeed had its own right, and that a chief one, among the Jews, but it had its own time in succession, distinct from the other and earlier laws of the Jews. Such is the custom among all peoples, whose later laws make the earlier laws obsolete. Indeed, properly speaking, the law of Moses consisted in peculiar ceremonies, in a peculiar manner of sacrifices, and in a peculiar right of the priesthood. These were not in use before Moses, and they were abolished by Christ.

But nowhere is it written that sin was imputed to the whole human race because those laws were broken, whether laws of nature, or of nations, or civil laws, or because those laws of God were violated which fell into disuse, or because circumcision was cast off, and Moses was left unobserved. But it is written most expressly and most exactly that sin entered into the world through the law broken by Adam, that the transgression of that law was imputed to all men, and that through the transgression of that law death passed into all men. From this let it be known that the law given to Adam, as the most general law, and the law of laws, ought in this place to have been called, and heard as, simply the Law.

Chapter 3. The four states of men

The states of men have been best divided by those who parted them four ways, and set them in this order. The first is under nature. The second is under the law. The third is under grace. The last, which shall be, is under glory. They seem to me to be wandering who count the time of the law from Moses, a time which ought to have been fixed from Adam. I mean the time of that law of which the Apostle treated here of set purpose. For he spoke of that law in the breaking of which all men sinned, and of that man who broke that law through, in whom death passed into all men. These things agree entirely with the law given to Adam, and with Adam himself, but in no way with the law of Moses, nor with Moses himself. For the Jews alone sinned in the breaking of the law of Moses. God addressed the Jews alone when he promulgated that law of Moses. Nor would it have been dealt justly and according to law with all men, if death had passed, out of the breaking of that law, even into those men to whom that law had not been given, and who therefore were held by that law by no agreement, and by no covenant that had been sanctioned.

Moses certainly had been sent to the Jews alone, not as one in whom the Jews were to sin. That is, not so that the Jews should sin in Moses as he sinned, but so that to each single Jew his own breaking of that law of Moses should be imputed. The matter did not stand so with Adam. All men sinned in the breaking of that law which Adam went out from. That sin which Adam seemed to have sinned for himself alone passed into all men, who sinned in Adam as he sinned. The reason is this. That law, given to Adam, was carried for all men. And at the very moment when God addressed Adam, as he was giving him that law of his, he addressed all men. So God dealt justly and according to law with all men, when death passed into them from the sin of Adam, and from the breaking of that law which Adam violated. For that law was held to have been given to all men, who were wrapped in and bound fast by that agreement and that covenant which God had covenanted and struck with all men in Adam, as the syndic and defender of all men.

Since these things are so, and so certain that it would be against religion to doubt them, I confess that I do not understand by what reasoning that time of the law which we are seeking ought not to have been assigned from Adam. For the law first given to Adam plainly marks that the law first began from Adam. Indeed, it marks that law of which the Apostle speaks here, from which the imputation of sin flowed. That imputation began to be from Adam, from whom the reign of the law also began to be.

But of what use is it to seek the truth of this matter through any other interpreter than through the Apostle in this place? There was, that is, no reign of death which had not first hung upon the reign of sin. There was likewise no reign of sin which had not first hung upon the reign of the law. I mean that law from the breaking of which sin began to be imputed, and death began to reign. The same Law, therefore, is to be set down as the antecedent and the original cause of sin and of death. But the reign of death began to be from Adam, by the Apostle himself in this place. Death reigned from Adam until Moses. The reign of the law, therefore, must of necessity have begun much more from Adam himself, by the same Apostle in the same place. The law given to the Jews in Moses reigned from Moses himself. The law given to all men in Adam reigned from Adam himself. The law, I say, reigned from Adam until Moses, or until Jesus Christ. In him, that is, every law, the law of Adam and the law of Moses, and the very time of both laws, came to an end. For from him the time of grace began to be.

It is fitting, therefore, that we define and mark the bounds of the time of the Law, from Adam to Christ. By the same reasoning we shall define and mark the bounds of the time of grace, from Christ when he came in the flesh, to the same Christ when he shall have come in the spirit unto glory, which shall be forever.

Chapter 4. Sin was imputed from Adam until Moses

But neither can I reach this, however hard I strain in meditation: by what reasoning it can be proved that sin was not imputed through that whole time which flowed from Adam until Moses. For the contrary is gathered from all the places of Genesis.

I will begin from Adam himself. Why, then, was sin imputed to Adam himself? Why was it imputed to all men, who sinned in him? Why was Adam driven out, and why, in Adam, were all men poured out of Paradise? Why was the earth cursed because of the sin of Adam, unless it was imputed to the earth, and to the whole world? Why did Cain fear, he who had killed his brother, when he said to God, My iniquity is greater than that I should deserve pardon? Why a greater iniquity, if it was not more imputed? Why was pardon to be denied to Cain, if the iniquity was not to be imputed? Why did Lamech say to his wives, Because I have killed a young man in my bruising, sevenfold vengeance shall be given for Cain, but for Lamech seventy times seven? Why was vengeance given for a sin which was not thought to be a sin? Why degrees of vengeance, unless there had been degrees of imputation? Why do we read that God scourged Pharaoh with the greatest plagues, because of Sarai, the wife of Abraham, unless God had reckoned adultery both to the king and to the kingdom? Why would God have said of the Sodomites, Their sin has been made heavy? What was that making heavy of sin, if not the imputation of sin? And if at that time there had been no imputations, why would the righteousness of ten righteous men, if they had lived in Sodom, have been reckoned to the rest of the Sodomites as righteousness, a righteousness which would have taken away their sins, the cries of the sins and the makings heavy, that is, the imputations? Why, through that time, was faith imputed to Abraham, through which the imputation of sin was to be taken away? A remedy certainly presupposes a disease. The imputation of faith presupposes the imputation of sin. Why would God have struck Onan, because he had done a detestable thing? What was that detestable thing, if it was not to be imputed, a thing which would have to be avenged by a striking? Why was Judah unwilling to pollute his hands with the blood of Joseph his brother? What was that pollution which he feared, if it is not imputation? The brothers of Joseph spoke to one another, believing that they were not understood. It gnawed at them that they had sinned against him. Therefore, they said, this tribulation has come upon us. And lower down, Reuben: Did I not say, Do not sin against the boy? Look, his blood is required. Surely, the requiring of the blood was the imputation of the blood that had been shed. Why did Moses himself also, before his own law was brought in, flee by a headlong course into the desert, because of the Egyptian whom he had killed, unless he feared punishment from the Egyptian judges, who would have appeased the slain Egyptian with his blood? Why, then, from Adam until Moses, were sacrifices instituted, which were expiations of sins, unless through that time there were imputations of sins? For reason demands that what is remitted not be imputed, and that what is imputed be avenged.

But if at last it is permitted to us, as is right, to pass judgment upon the guilts and the imputations of sin by the punishments which follow the guilts and the imputations of sin, certainly no sin was equally imputed, from Moses until us, of the kind that were imputed from Adam until Moses. For the floodgates of heaven are not said to have been poured out, or furnaces from above to have come down and crackled, to the destruction of men who were sinning, from Moses until us, of the kind that are read concerning the flood, and concerning the burning of the Sodomites, from Adam until Moses.

Chapter 5. The same point proved again

But why do I seek far from myself what is beside me, and what is in this text? Why did the Apostle say that sin entered into the world through Adam, and death through sin? For to what end did sin enter into the world, unless that it should be imputed to the world? For what is that bursting of sin into the world, if it is not the imputation of sin, which from Adam wrapped the world under the condemnation of death, out of the sin of Adam? But what more express argument of a most express imputation could have been brought than that by which all men are judged enemies, and made foes to God? Again, what greater mark of imputation could have been branded upon that sin, or could have been expressed by the Apostle, than the punishment of death which avenged such a sin? For what the relation of death is to sin, the same is the relation of vengeance to imputation. But the Apostle asserted in this very place, in his very own words, that death reigned, from Adam until Moses. That it reigned, through the imputation of sin. For death would have reigned against the order of things, through that time which came between from Adam until Moses, unless through that time also sin had been imputed. For to what purpose is a punishment where there is no guilt? What, further, is guilt, if it is not imputation? These things are certainly reciprocal, punishment and guilt, death and sin. Punishment presupposes guilt. Death presupposes sin. Death reigned from Adam. It will rightly be concluded: Therefore sin was imputed from Adam. But if the Apostle had meant that sin was not imputed from Adam until Moses, but that it began to be imputed from Moses, he ought not to have said that death reigned from Adam. He ought to have said that only, that it reigned from Moses until Jesus Christ, who was the end of the law of Moses. Through that time alone the interpreters understand that sin was imputed.

But this moves me more. The interpreters themselves, translating these words of verse 18 of this chapter, [Latin unreadable], rendered them in this way: As by one offense (they understand the offense of Adam) guilt came upon all men unto condemnation. Why did the interpreters supply that guilt, which is not in the Greek? What is that guilt from the offense of Adam, if it is not imputation from the offense of Adam? It is plain, therefore, even through the interpreters themselves, that sin was imputed from Adam, through that whole time which is set in between from him until Moses.

Chapter 6. Infants sinned in the likeness of Adam

But, as easily as the deep calls upon the deep, so ready a thing it is for one difficulty to follow another difficulty. Hence it came about that the interpreters, who refused to have it that sin was imputed from Adam until Moses, when they came to that part of the fourteenth verse of this chapter in which it is said that death reigned, even upon those who had not sinned according to the likeness of the transgression of Adam, thought of a dissimilarity between the sins of adults and the sins of infants, and between actual sins and original sins. Of these the Apostle made not the least mention here, for this was not the place for them. The interpreters meant, that is, that the Apostle had understood in this place that infants had not sinned according to the likeness of the transgression of Adam, because they had not sinned actually, in the way that Adam had sinned. Yet death had reigned upon them just as upon adults, who had sinned actually, in the way that (as they claim) Adam had sinned, and therefore (as they would have it) according to the likeness of the transgression of Adam.

But I would ask this. By what reasoning could death have reigned actually upon infants, in the way that the same death had reigned upon Adam, unless infants had sinned actually, in the way that Adam had sinned? By what reasoning, I say, could infants have died in reality and actually, according to the likeness of the death which was inflicted from the sin of Adam, and yet not have sinned in reality and actually, according to the likeness of the transgression and of the sin of Adam himself? Especially since death is the portion that comes with sin, as the Apostle says in chapter 6 of this epistle, and it follows the nature, which is the likeness, of its own sin.

I would ask again: Who would those adults have been, or who would those infants have been, begotten before Adam, who would have sinned, or would not have sinned, according to the likeness of the Adamic sin? For the Apostle said most expressly that death reigned from Adam, even upon those who had not sinned. [Latin unreadable]. Had sinned marks the time that goes before that first time in which death began to reign. [Latin unreadable], also, marks something that seems to stand outside the order, namely that death reigned, even backward from its own beginning. Nor indeed would it be so easy to get oneself clear of these difficulties, if they were pressed more closely.

But, these things set aside, I go on further, and I prove that the Apostle understood that infants also, the descendants of Adam, had sinned according to the likeness of his transgression. For he said, all men. He did not distinguish age. For an adult is not more a man than an infant is. He said, I say, that all had sinned in Adam. But if infants sinned in Adam, then much more did they sin according to the likeness of his transgression. For he is held, as it were, to have struck upon the same transgression of Adam, who sinned in the transgression of Adam. Indeed, as many adults as there were, they were, as infants, grafted from the very cradle into Adam, and into the root of the Adamic transgression. Through this grafting of theirs they were made partakers of the root, that is, of the transgression itself. Therefore much more were they made partakers of the likeness of it.

Again, sin could be committed according to the likeness of the transgression of Adam, either by a spiritual likeness, or by a natural likeness. By a spiritual likeness, which is imputation, by which it is conceived in the spirit and in the mind that someone sinned the same sin that another sinned. By a natural likeness, which is the propagation of nature, by which the strong are thought to be created from the strong, and sinners to be begotten from sinners.

This natural likeness, further, is spoken of in two ways. First, it is taken for an image. Indeed, likeness and image are the same thing, Genesis 1: Let us make man in our image and in our likeness. And in that meaning infants are said to reproduce their fathers, and to be like their fathers. Hence there are, among the jurists, those rights of representations, or of images, granted to infants as to adults, and indeed, for those not yet born, the womb was sent into possession. But enough of these things. Let it be enough here to have set down again what is written in Genesis 5, that Adam begot a son, Seth, in his own image and likeness, as a thing to the point, and as expressly signifying that likeness which there is between infant sons and the adult fathers who begot them.

Natural likeness, taken in the second way, is called comparison, or proportion. A thing that is like is something set in comparison, something proportional.

So I knew whelps to be like dogs, and kids like their mothers. So I used to set great things beside small ones.

According to this meaning, similar figures are defined by the geometers as those which have proportional sides about equal angles. From this we can define infant sons, like to their adult fathers, in this way: those who, about the same and equal form of a man, have proportional functions of body and of mind. For the form of a man in infants is the same, and equal, as the form which is in adults. But the functions of body and of mind, if they are not the same and equal in infants as they are in adults, are certainly found, when they are compared, to be proportional with the adults.

Chapter 7. Infants sinned in every meaning of that likeness

It is certain that infants sinned according to the likeness of the transgression of Adam, by that spiritual likeness by which the transgression of Adam is understood to have been imputed to all men, to infants as to adults. And all men are likewise represented as having sinned the same sin that Adam sinned, by reason of the likeness which is expressed in the imputation of the Adamic sin. For infants were not without a share in that imputation, since they were no purer of the Adamic transgression than adults were.

But it is proved that infants sinned according to the same likeness of the transgression, by a natural likeness, according to both meanings of that natural likeness itself. It is proved, I say, by the same example which I set forward, of the infant Seth, whom Adam begot in his own image and likeness. That is, whom he begot in the image of all the organs, and of all the functions, of body and of mind, which were in the adult Adam. The infant Seth therefore had an intellect in the image of the intellect which was in the adult Adam. He had reason in the image of the reason which was in the adult Adam. He had a will in the image of the will which was in the adult Adam, a will that sinned, that is, and was inclined to sin. Therefore the infant Seth understood in the image of the intellect of the adult Adam. Therefore the infant Seth reasoned in the image of the reason which was in the adult Adam. Therefore the infant Seth willed and sinned, in the image of the will and of the sin, or of the transgression, of the adult Adam. But an image, as I have said, is the same thing as a likeness. The infant Seth therefore sinned according to the likeness of the transgression of the adult Adam.

But of what sort this likeness is will be discerned more clearly through the other meaning of likeness, in so far as it is a proportion. By that proportion, namely, the infant Seth was begotten according to the likeness of the adult Adam. That is, he was proportional with the adult Adam, if the same account is taken of the whole infant to the whole adult as of the parts of that infant to the parts of that adult. Seth therefore had all the organs of the body similar and proportional, and all the functions of the mind similar and proportional, with all the organs and all the functions, of body and of mind, which were in the adult Adam. The infant Seth therefore understood according to the likeness of the intellect of the adult Adam. That is, according to that proportion which there is between an infant and an adult, between the intellect of an infant who wails, and the intellect which thrives in an adult. Therefore the infant Seth reasoned according to the likeness of the reason which was in the adult Adam. That is, according to that proportion which there is between the reason of a babbling infant, and the reason which reigns in an adult. Therefore the infant Seth willed and sinned, according to the likeness of the will and of the sin, or of the transgression, of the adult Adam. That is, according to that proportion which there is between a tender will, and the sin of an infant not yet born again, and a will hardened with knots and with bark, and the sturdy sin which is, and runs riot, in adults.

From all of these things it is gathered that sin goes forward by the same likeness and proportion by which bodies go forward, and by which all the organs and all the functions of body and of mind come forth, from infancy to adult age. It is plain, I say, that infants are properly said to sin according to the likeness of the transgression of adults, according to that likeness, or proportion, of sin, and not according to the very act of the sin. Which act, that is, infants cannot perform. And which act, if they could perform it, they would then not be sinning according to a likeness, but according to the very truth of the transgression of adults. Infants are therefore to be judged to have sinned according to that likeness, or that proportion, of the transgression of the adult Adam. But it will be demonstrated below that there is given no likeness of actual sins, according to that meaning in which likeness ought to have been understood here.

Chapter 8. The interpreters, and men before Adam

The anxiety of the interpreters in the explanation of these verses. To hold that the first men were created before Adam goes against neither the Christian teaching nor the history of Genesis. Rather, it makes both clear. It agrees in every way with the histories and records of the nations.

Nor does it seem to me altogether a matter for wonder, that the interpreters, in handling those verses of the Apostle, have explained them with less success. For they were pressed hard on every side in the explanation of this place, the words “until the Law.” For that Law was either to be understood of the law given to Moses, or of the law given to Adam. If that law was understood of the law given to Moses, it had to be asserted that sin had been in the world before Moses and until Moses, but that sin through that time had not been imputed. If that law was understood of the law given to Adam, it had to be held that sin had been in the world before Adam, and until Adam, but that sin before Adam had not been imputed. Other men before Adam had therefore to be set down, men who had indeed sinned, but who had not sinned by imputation, because before the law sins were not imputed. The interpreters, placed between the one inconvenience and the other, were in doubt, and they plainly did not know which way to turn themselves. But because it appeared a less heavy thing to assert that sins had not been imputed before Moses and until Moses, than to hold that other men had either been created or begotten before Adam, they set that second inconvenience below the first. The interpreters rejected those men of fable, who were to be believed to have gone before Adam, and they called in for themselves other men, who would not have sinned by imputation before Moses.

But if it is permitted me by my lords and my masters, the orthodox doctors, in whose hands is the highest right of inquiring and of determining in theological matters, and to whose judgment I devote myself, and all that is mine, with obedient and blind reverence, I will try whether an easier explanation may be fitted to these verses, if we say that the phrase “until the Law” is to be understood of the law given to Adam.

I do not deny that, at the first look, to hold that the first men were formed before Adam, beyond the common opinion of all theologians, seems to trouble consciences, and not to set them in a quiet place. All who are religious men, given over to antiquity, will of course shudder, and they will shrink back, I will not say at the saying of it, but at the very thought of it. Nor, again, has this escaped me, how badly that man was punished among the ancients, who showed that there are men who are Antipodes, and hemispheres set opposite, at the diameters of our globe. I would certainly have had cause to fear in those ancient and rigid times, and it would not have turned out more happily for me, as I thought upon new times, than it had turned out unhappily for that new cosmographer, as he searched out new worlds. But certainly, it is not now as it once was. Born to better ages, and under better auspices, I pray God to turn such ill will away, and I pray that the things which I have thought upon these matters may be received as kindly as they are here set forth by me, sincerely, and honestly, and for the sake of an exercise.

First, then, and with no ill omen, I will say that I turned my mind the more gladly to the search for other men created before Adam, because I thought that no inconvenience could arise from this for the faith which is from the Gospel. For I conceived that the fate of this position among theologians would be the same as the fate of that most famous question of the motion of the earth among astronomers. For whether we believe that the heavens are carried round, or we judge that the earth is turned about, nevertheless, in a succession that does not cease, day follows night, and night follows day. Likewise the seasons of each year roll round at their fixed and appointed times. The crops flower in the spring, and they become ripe in the summer. The wines foam in the autumn, and they are cleared in the winter. With the like result, whether we believe that Adam was created alone, and the first of all men, or we set it down that other men were begotten before Adam, the whole Christian religion will always stand in its own place, and with its own mysteries. For the sum and the foundation of our redemption, which is the Christian religion, consists in this, that we believe all men to have been condemned in Adam, and approved as innocent in Christ. But just as it was not necessary that Jesus Christ should have been the last of all men, the one who should take down the curtains of the world, in order that he might absolve the world and all men, so neither was it necessary that Adam should have been the first of all men, the one who should enter upon the stage of the world, in order that he might condemn the world and all men. The first Adam and the second Adam therefore remain in their own places. That holy type between Adam and Christ always remains, the type around which our redemption, and the whole Christian teaching, answer back and forth to one another, even if we say that the first men were created before Adam.

Indeed, certainly, so that the antitype between Adam and Christ may be set up more perfectly, it will be much more fitting to assert that Adam was not the first of all men, in the same way as Christ was not the last of all men. It will be more fitting, I say, to assert that the imputation which comes from the sin of Adam (according to which we have been made guilty of Adam’s fault) was carried back upon those men who went before Adam, in the same way as the imputation of the absolution which is in Christ (according to which we are washed clean of the stain of the sin of Adam) has been carried back upon those men who went before Christ. Adam would therefore be set up less perfectly as the antitype of Christ, if he were set down as the first of all men. Nor would the reciprocity of the imputation from the sin of Adam be turned about in the same way with the imputation of absolution in Christ, unless the sin of Adam were carried back upon the earliest men before Adam, just as the absolution of Christ from that sin has been carried back upon the earliest men before Christ.

By opinion, as often happens, and by the more common consent, rather than by exact truth, it seems to be believed that Adam was the first of all men who came forth into the shores of light. For the sacred and canonical pages nowhere say that, nor do they mean it. On the contrary, it is gathered from those same pages, a thing which it will be easy to prove, that other men went before Adam.

Add this, that by this exposition, which holds that the first men were created before Adam, the history of Genesis appears much clearer. That same history is reconciled with itself. It is likewise reconciled, in wonderful ways, with all profane records, whether ancient or more recent, with the records of the Chaldeans, for example, of the Egyptians, of the Scythians, and of the Chinese. The most ancient creation of things, which is set out in the first chapter of Genesis, is reconciled with the Mexican men, to whom Columbus made his way not so long ago. That same creation is reconciled with those southern and northern men, who are not yet known. It is probable that all of these, just as also those men of the first and most ancient creation of things, which is narrated in chapter 1 of Genesis, were created together with the earth itself, in all lands, and were not propagated from Adam.

By this position, again, faith is reconciled with right reason, which does not allow us to hold that the world was born from these beginnings, from which, according to the reckoning of Hesiod, scarcely half the lifetime of a single raven has been completed. Finally, by this being set down, those things are reconciled which seem contrary to these verses of the Apostle, concerning original sin, the sin on which the whole Christian teaching rests, which is the chief point of our purpose. I will put off to another time those proofs which can be sought for this hypothesis, both from the history of Genesis, and from the histories of the nations, and also from the peoples of the lands lately surveyed. But I will carry through what now presses, and I will dwell wholly upon these verses of the Apostle, which I will from this point begin to explain.

Chapter 9. The twelfth verse

The text of the Apostle. An analysis of the twelfth verse. Of the imputation of sin, and of the reign of death.

Verse 12. Just as through one man sin entered into the world, and death through sin, so also death passed upon all men, in whom all have sinned.

These verses seem to me to be explained most fitly in this way.

Just as through one man. Through Adam, who transgressed the law of God, or through the transgression of the law which Adam violated.

Sin entered into the world. Sin arose and was born. It received its origin, or, which is the same thing, it entered into the world, from the transgression of the law which God had given to Adam. For Adam sinned from the time when he violated the forbidden tree, and from the time when he transgressed the law which God had given to him.

And death through sin. Death entered into the world through sin, by the same account on which sin entered into the world, through the law violated by that one man, Adam.

So also death passed upon all men, in whom all have sinned. Death passed upon all men, through that same man through whom all have sinned. But the things which the Apostle had said just before, that sin entered into the world, and death through sin, were enough to demonstrate the entrance of sin and of death into the world, and enough likewise to demonstrate the relation which there is between sin and death, so that, once sin was set down, death would necessarily be set down and would follow. But, so that he might signify that entrance more fully, and might complete the whole relation, the Apostle willed to turn the proposition about. Just as, once sin is set down, death is set down and follows, so also, in return, once death is set down, sin would necessarily be inferred.

Chapter 10. The thirteenth verse

An analysis of the thirteenth verse. The law is here to be understood as given to Adam. The common reading is maintained.

The thirteenth verse follows. For until the law sin was in the world. Until the law: understand the law of God given to that one man, Adam, through the things which have already been said, and the things which will be said below. Until that law, I say, sin was in the world. But add, or supply in thought: And through sin, death also was in the world. The Apostle meant, that is, that sin and death had been in the world until the law of God, or until the transgression of that divine law which that one man, Adam, violated, but that they had had no right in the world, so as to invade the dominion and the possession of it, and to seize a tyranny in it. He gave this reason: because sin was not imputed when the law did not exist. Which is the same as if the Apostle had said this. Before the law of God, or until that law of God which that man Adam violated, sin and death were in the world. Yet they had usurped no right in it. There was for them no lawful settlement in the possession of the world, and no lawful dominion over it. The reason is, because before that time no law had been given by God. For that law of God was the only one whose transgression brought about the imputation of sin, and set up the reign of death. It was the law which brought guilt in upon sin, and appointed death as the punishment of that guilt. It was the law which made sin imputed, and made death avenging and reigning.

But in this place it is to be read, Sin was not imputed, although the more recent versions have, Sin is not imputed. For the old and common version expressly reads, Was imputed. And it is likely that the old Greek copies ought to have been worded thus: hamartia de ouk ellogeito, me ontos nomou, that is, but sin was not imputed, there being no law. But by the carelessness of the copyists, who had written the first foot of the letter ou, of the adverb ouk, in one continuous line with the verb ellogeito, while the rest of that same letter ou stood a little further off, and separated from the first foot, it came to pass that the reading was first received in a more corrupt form, ellogeitoi, and that afterwards ellogeitai was put in its place, although it ought truly to have been written ellogeito, which the shorter, and the more genuine, sense of this place requires.

Either reading, certainly, as signifying the same thing, could be read without harm. And either will always have to be supplied in thought in this place, whether ellogeitai or ellogeito is written. If the one is set down, the other will follow. For let it be written, first, Is imputed. Once this premise has been set down, Sin is not imputed when the law does not exist, this conclusion will always have to be drawn. Therefore before the law, or until the law, sin was not imputed. Let it be written, again, Was imputed, so that this sense may come about. Before the law, or until the law, sin was in the world, but sin at that time was not imputed. The reason will have to be supplied in thought, the reason which the Apostle, an elegant orator, suppressed. Because sin is not imputed when the law does not exist. More truly, therefore, as being shorter and more elegant, it is to be read in this place, Was imputed, not Is imputed.

Chapter 11. The fourteenth verse

An analysis of the fourteenth verse. Of the reign of death from Adam until Moses. Moses is here taken for the law given to Moses.

The Apostle adds, in the fourteenth verse, But death reigned from Adam until Moses. Death reigned, through the imputation of sin. Death began to reign through the imputation of sin, by that account on which sin began to be imputed, through the transgression of the law of God. Before the law of God, and before Adam had violated the law of God, sin was in the world, but it was not imputed. Before Adam, and before the law of God, death was in the world, but it did not reign. In the verse above and in this verse, as is plain, they are taken without distinction, and they are the same as to time, the Law and Adam. For the law of God was given first, and to Adam the first of all men, and death reigned from Adam only by that account on which the law of God was violated by Adam.

Until Moses. Death reigned from Adam, that is, from that moment in which Adam transgressed the law of God, until Moses, that is, until the law of God given to Moses, and for as long as that law of God given to Moses was in force. For Moses is taken, in this place, for the law given to Moses, just as Adam has been taken for the law given to Adam. So, when in the divine scriptures God calls his Jewish people his son Jacob, or Israel, God means the Jews, not the sons of the flesh, but the sons of the promise. And in those places Jacob is taken for the promises which God had made to the fathers of the Jews. So, everywhere among the more polished authors, the Decemvirs are taken for the laws of the Twelve Tables. So in the law it is a common saying, The Praetor says. There the Praetor is taken for the laws of the milder right, which the Praetors had formerly proclaimed by edict. By a like reasoning, Moses is the law of Moses. But the Apostle meant that death had reigned from Adam, or from the law of Adam, until Moses, or until the law of Moses. Indeed, for as long as the law of Moses held its ground. Or, more clearly, until the coming of our Lord Jesus Christ, whose death was the completion of each law, both of the law given to Adam and of the law given to Moses.

The law given to Adam, as the most general law, and the first of the divine laws, a law laid upon every race of human beings, was that law by whose transgression sin, and through sin death, entered into the world, and passed upon all men, and by which sin began to be imputed, and death began to reign, upon all men. The law given to Moses was an appendix of that most general law, for the particular use of the Jews. But Christ, by dying, took away the imputation of sin, the imputation brought into the world from that first law once it had been violated, and he abolished the law of Moses, which the Jew, and Christ himself, had observed. And by that same reasoning by which, when the cause has been taken away, the effect is taken away, Christ, obeying the law in its general form, and by his death expiating the transgression of the law, and taking away the imputation of sin which came through the transgression of the law, took away the reign of death which came through that imputation of sin. So that only from the death of Christ did that reign of death cease, which had begun from the sin of Adam.

Chapter 12. Two times, from the law and before the law

Two times are marked by the Apostle. One, from the law. The other, before the law. Or, which is the same thing, one from Adam, the other before Adam.

It is plain from the things said before, that the Apostle has set down in this place two times. One time, in which sin and death first entered into the world, and passed upon all men, the time in which sin first began to be imputed, and death began to reign. Another time, in which sin and death were indeed in the world, but were not imputed, and did not reign. By no right had they passed upon all men. They were not alive. Sin at that time was dead. Death was dead, and there was no sting of the grave.

The first time is expressed in these words. Through one man sin entered into the world. Death in him passed upon all men. Likewise, Death reigned from Adam. The second time is marked by these words. Until the law sin was in the world, but sin was not imputed when the law did not exist. And so, the sin not having been imputed, death did not reign.

But that that first time, in which sin first began to be imputed, and death began to reign, was that time which began from Adam, from the law, and from the transgression of that law which Adam violated, or from the sin of Adam, is plain from the very words of the Apostle, and it is plainer than the light at noon. For that sin of Adam was, so to speak, the most imputed of all sins. It was imputed to every race of human beings. That sin lived the first of all, and it has rightly been called original, because it, the first of all, entered into the world through Adam. Those words, it entered into the world, signify sin as it were being born, and Adam as it were bringing it to birth. But, so as to cut down the man who denies it, sin was imputed from Adam, because death reigned from Adam. That sin of Adam reigned the first of all, because it threatened death to all men. The right of the sword, and of putting men to death, belongs to the highest criminal justice, and is the mark of absolute power. For this cause the Apostle used this word, reigned, where he said, Death reigned from Adam. And he signified that sin and death began to be imputed, began to live, and began to reign, from Adam, or from that moment in which Adam passed beyond the law of God.

But let us now search out that time in which sin and death were in the world, but were not imputed, were not alive, and did not reign. Certainly, that time will have to be sought before the law, which is what the Apostle willed in the most express words. Until the law sin was in the world, but sin was not imputed when the law did not exist. Until the law: understand the law of God given to Adam, which law could be called the law of the world, and the Law, simply and alone, inasmuch as it was the law through whose transgression alone sin could be imputed, and death could reign, over the whole world. But the law given to Moses is by no means to be understood here. For, as has been shown above at length, sin was imputed before the law given to Moses, and, from the imputation of sin, death reigned before that law.

Other men will therefore have to be sought before Adam, not before Moses, men whose sins would not have been imputed, and over whom death would not have been reigning, since from Adam, not from Moses, sin began to be imputed, and death began to reign.

Chapter 13. Men created before Adam

Men created before Adam had not sinned according to the likeness of the transgression of Adam. It is to be read here, they had sinned, not they sinned.

What follows next helps this search. Death reigned from Adam, and so on, even upon those who had not sinned according to the likeness of the transgression of Adam. But those words are to be noted with careful attention. Upon those also who had not sinned. The Greek is epi tous me hamartesantas. The word hamartesantas, they had sinned, denotes preceding time, which the Greeks call the aorist, and the Latins the indeterminate. Preceding, I say, that defined time from Adam, from which sin entered into the world. It denotes men who had sinned before Adam, but not according to the likeness of the transgression of Adam. Those first men, created before Adam, had indeed sinned, but they were guilty of no fraud committed against the law of God, after the likeness of Adam, who committed the first fraud against the law of God. For no law of God had been promulgated before Adam, and therefore, since the law of God did not exist, there was no sin of those men, because it was not imputed, of the kind that the sin of Adam was.

The common version reads in this place, They sinned, not They had sinned. So that the common sense would become this, that death had reigned from Adam upon the posterity of Adam, who sinned in him, and from him, whether they had sinned according to the likeness of the transgression of Adam, or had not sinned according to that likeness. But if it were so, the Apostle would have brought nothing new here. For who does not know that death has reigned from Adam upon all the posterity of Adam who sinned in him?

But the interpreters say: the Apostle brought nothing common or meager here, when he said that death had reigned from Adam until Moses, even upon those who did not sin according to the likeness of the transgression of Adam. For he understood that death had reigned upon infants, who did not sin according to the likeness of the transgression of Adam, because they did not sin actually, in the way that Adam sinned.

I have refuted these things at greater length above, and it is not my mind to cook that old cabbage over again here. But so that not even the least scruple may afterwards remain in those matters, it must be proved that to have sinned actually in the things which Adam sinned was not to sin according to this likeness of the sin, or of the transgression, of Adam, of which the Apostle has treated here. And this too must be fully established, that infants, the posterity of Adam, sinned actually according to this true likeness of the transgression of Adam.

Chapter 14. Material sin and formal sin

Sin is given as material and as formal, sin not imputed, and sin imputed. The likeness of the transgression of Adam is placed in the imputation, not in the act, of his transgression.

I will, however, dispatch both points by a short method, if it is permitted to use the words of the Schools, by distinguishing sin into material sin and formal sin. I call material sin that sin which flows from our nature, from matter, from the flesh, and from our senses. I call formal sin that sin which has flowed from the law, by the transgression of which sin received the form of imputation.

The Latins borrowed the name of sin, peccatum, from pecus, a beast. For as often as a man wanders from that right reason which constitutes a man, and as often as, by the impulse of his matter, which he has in common with the beasts, he does something worthy of a beast and unworthy of a man, so often he seems to fall from his own species, and to fall into the species of a beast, or of a brute. For whatever is done by a man, whether by neglect of the divine, or by anger, or by lust, or by some other appetite, is common to him with the cattle, which nature has shaped bent down toward the earth, and not turned toward heaven. Common to man with the beasts are rapacity, and a wild thirst for blood. Common are incestuous marriages, those lustful itchings of forbidden couplings, and the rest of this kind, which the laws of the nations restrained by that natural leading of right reason which belongs to them. They took care, that is, that men, so far as they were able, should stand in their own rank, in their own species, and should not decline into beasts.

But how much more sublimely God had dealt with man. He had willed that man, who by senses bent downward, and by matter inclining him, was sinking toward the brute, should by the force of his spirit and of his form be lifted up unto God, so that he might in some manner become a partaker of the divine essence, just as of the divine image. He had therefore given him a law by which he could do this, if he observed it, and a law by which it would be imputed to him if, by violating that law, he did not ascend to that sublime state, and to that degree of glory which God had prepared for him. From the time, therefore, that Adam transgressed that law, in that capacity in which he bore the person of the whole human race, sin, which of itself and materially, apart from the law of God, was not imputed, began from the law of God, or from the transgression of that law, to be formally imputed. Sin, which before the law was sinning simply and materially, was made sinning beyond measure, as the Apostle speaks in chapter 7 of this epistle, verse 13, when the form came upon it, or at the coming of the law, or through the imputation of the violated law. And this is the true formal sin which Adam sinned, the sin which all men sinned in Adam. From this it plainly stands clear that before Adam men could sin actually as to the matter, in the same way as Adam sinned, but not as to the form and the imputation of sin, which is the true likeness of the transgression of Adam, of which the matter is treated here. The reason is, because before the law sin was not imputed. Where there is no law, says the Apostle in chapter 4 of this epistle, neither is there transgression. But prevarication is the same thing as the transgression of the law, that very thing, properly speaking, which has stained sin with the stain of imputation.

And so that this may be driven home before the eyes: beasts actually and materially do the same things in which men transgress. They commit incest, they seize, they kill. And yet there will not be, anywhere, a man so supine as to say that beasts sin according to the likeness of the transgression of men, because the beasts which sin in these things only follow their own nature, and their own matter, and they transgress no law at all, because no law has been given to them, by the transgression of which sin might be formed in them and imputed. To have sinned actually, therefore, in the way that Adam sinned, was not to have sinned according to that likeness of the transgression of Adam of which the Apostle speaks here.

From this it will be easy to prove that infants sinned actually, so to speak, according to that likeness. For if infants have not sinned as adults sin, as to the matter, because they do not have that matter, in act, equally vigorous, they have certainly sinned equally actually as to the form, and as to the imputation of sin. For the sin of Adam was actually imputed to infants as to adults, and infants have actually died as adults have died, on account of that sin of Adam, which was imputed to them. And this is the true likeness of the transgression of Adam, of which the matter is treated here. Infants must therefore be judged to have sinned actually, according to that likeness of the transgression of Adam which the Apostle understood in this place.

Chapter 15. The likeness in Hosea

But with all logical distinctions set aside, let us see most manifestly what that likeness of the sin of Adam was, through Hosea the prophet, in chapter 6, verse 7. This is the only place that occurs in the sacred scriptures where it is explained precisely and clearly what it was to sin according to the likeness of the sin, or of the transgression, of Adam.

God, rebuking the Jews in that place because they had broken his covenant, or because they had gone out from the law which the Lord had given to Moses, says this: “But they, like Adam, have transgressed my covenant.” Which is the same thing as if God had said: The Jews sinned as Adam sinned. Or, what comes to the same thing, the Jews sinned according to the likeness of the transgression of Adam. Why? Because the Jews transgressed my covenant, or my law, just as, or by the same likeness by which, Adam transgressed my covenant, or my law. Because the Jews transgressed my covenant, which I had made in Moses with the Jews, or my law, which I had given to the Jews in Moses, just as, or by the same likeness by which, Adam transgressed my covenant, which I had made in Adam with all men, or my law, which I had given to all men in Adam.

From this it is clearly plain that, long before Moses, a covenant of God had been agreed with Adam, or that the first law of God had been imposed upon Adam. That covenant, or that law of God, Adam, the first of all men, broke and overthrew. Whatever men have transgressed other covenants, or other laws of God, those men have been said to have sinned as Adam sinned. Or, what is the same thing, they have been said to have sinned according to the likeness of the transgression of Adam.

From this it is at last concluded that to have sinned according to the likeness of the transgression of Adam was to transgress the covenant, to transgress the law of God, just as Adam transgressed the covenant and transgressed the law of God. Therefore, not to have sinned according to the likeness of the transgression of Adam was to have broken no covenant of God, and to have broken through no law of God. Such were those men who had not sinned according to the likeness of the transgression of Adam, of whom St. Paul speaks in this place. With them God had made no covenant. Upon them God had imposed no law. They had sinned before the law of God. They were held by no right. They were held by no divine covenant. They had not sinned by imputation, because before the law sins were not imputed. Before that law, I say, which God gave to Adam, from whom sin began to be imputed, because the law began to exist from him.

Chapter 16. No one sinned by an act as Adam sinned

Further things are to be noted from this place of Hosea the prophet. First. No mortal man whatever, not even an adult, was ever able, properly speaking, to sin by an act as Adam sinned. The reason is ready to hand. The tree of the knowledge of good and evil vanished from the eyes of all men from the time that Adam was cast out of Paradise. So it was impossible for any mortal man whatever, even an adult, ever to pluck that forbidden fruit which Adam ate. But men are not to be believed to have sinned in Adam by any other account than that account by which all are reckoned to have eaten that forbidden fruit which Adam ate. Therefore, if they are not to be believed to have eaten that forbidden fruit by an act, as Adam ate it, neither are they to be reckoned to have sinned by an act as Adam sinned. It remains, then, that all men who sinned in Adam are to be believed to have sinned according to the likeness of the sin of Adam. Let the Gentiles, I say, to whom the law of God never became known, be believed to have sinned by the imputation of that sin. By that imputation they are reckoned to have sinned, not by the act, but by the likeness of the forbidden fruit that was eaten, and thus of the law violated by Adam. Let the Jews, further, to whom the law of God was known, be believed to have sinned according to the same likeness, in two ways. First, in so far as the transgression of Adam was imputed to them, equally as to the Gentiles. Second, in so far as they themselves also transgressed the law of God which they knew, just as Adam, their first father, transgressed the law of God which he himself also knew. And this is properly what Hosea meant in this place, that the Jews had sinned as Adam, their first father, had sinned.

Hence what the Interpreters brought to this place of St. Paul falls again into ashes, where they maintained that adults had sinned according to the likeness of the transgression of Adam, because they had sinned by an act in the same way as Adam had sinned. For from the point at which adults are reckoned to have sinned by an act the sin of Adam, they could no longer be reckoned to have sinned according to the likeness of that sin. It is more to sin by the act than according to the likeness, by that account by which the act, which is the truth of the thing, is more than the likeness, which is the image of the thing. Indeed, according to the Interpreters, infants would have to be reckoned more truly to have sinned according to the likeness of the sin of Adam than adults. For it is most certain that infants sinned in Adam. But in no other way could anyone sin in Adam than either by the act, that which Adam sinned, and which adults, according to the Interpreters, sinned, or according to the likeness of that sin. But infants did not sin by the act the sin of Adam, according to the Interpreters. Therefore they must have sinned, according to the Interpreters, according to the likeness of that sin.

It is to be noted besides that the relation of law to law is the same as the relation of a sin to the sin which flowed from the transgression of its own law. And therefore, if the sin of the Jews is a likeness of the sin of Adam, it follows from this that the law of Moses, which furnished the cause for the sin of the Jews, was a likeness of that law which made the sin of Adam. And so the law of Moses is to be called neither primary nor original, but secondary, expressed according to the likeness of the primary and original law of Adam.

It is to be noted last that the law of Moses is to be understood as supplied where the matter is the sin of the Jews, but that the law of Adam is to be understood where the matter is that original sin which passed into all men, Jews and Gentiles, out of the sin of Adam. But in this place the Apostle dealt with that original sin. Therefore in this place he also understood the law of Adam, not the law of Moses.

Chapter 17. Sins before the law and sins after the law

It is to be noted besides, most carefully, that the Apostle neither set down nor understood, in these verses and in this whole chapter, any other distinction of sins, or difference of sins, or unlikeness of sins, besides that which is between sins imputed and sins not imputed, and between sins committed after the law and sins committed before the law. Sins committed after the law were imputed. Sins committed before the law were not imputed. Sins committed after the law given to Adam were imputed. Sins committed before the law given to Adam were not imputed. Sins imputed after the law given to Adam were committed according to the likeness of the sin of Adam, from whom the law began to exist. Therefore the men who had not sinned according to the likeness of the sin of Adam were those who had sinned before the law and before Adam. But their sins had not been imputed, because before the law sins were not imputed.

Their sins were dead before the law. This is what the Apostle meant below, in chapter 7 of this epistle, in verse 9. Without the law (or before the law, which is the same thing) sin was dead. That is, sin was not living before the law. It had not yet been born. It had not yet received an origin. It had not yet entered into the world. It had not yet gone forth into the shores of light. It had not yet been called original. Therefore it had not been committed according to the likeness of the sin of Adam either. For that sin of Adam was committed from the law given to Adam, and after the law given to him. For sin lived from Adam. For it entered into the world through Adam. For it received its origin from Adam, and from Adam it was called Original. From that Adam onward, whatever men sinned were said to have sinned according to the likeness of the sin of Adam, that is, of a sin that was living and original, which was from the law and after the law, and not according to the likeness of a dead sin, which was without the law and before the law.

“But I, a living man, once without the law.” The Apostle added this in the same place. That is: But I, not a dead man, without the law, or before the law. For just as he had called sin dead, because it had not yet been born, by a like argument the Apostle called those men living, without the law and before the law, who were not dying on account of the imputation of the law that had been transgressed. The Apostle called those men living among whom sin was dead. By that same account that same man elsewhere pronounced men dead among whom sin lived.

But in this place St. Paul brought in a man speaking without the law and before the law, set without doubt under that state of nature which we have said went before the state of the law. For it is not even likely that the Apostle spoke here of himself alone, since both laws, the law of Adam and the law of Moses, were long before him, and it cannot be said that he ever lived without the law.

He brought in, I say, a man speaking, once, ποτέ, without a definite time, without the law and before the law. Therefore before Adam, since the law was given to Adam at a definite time.

Chapter 18. A living man before the law

Let us also, after the pattern of St. Paul, bring in that same Pre-Adamite man, addressing the men who are the posterity of Adam. And let us picture him as facing both ways, a man who had seen the times that went before Adam and the law, and who had known the ages that followed Adam and the law. A man who had seen the men of both states, both those created under the state of nature and those set under the state of the law.

“O you,” he will say, “who are set under the state of the law, it is you whom I address. Give heed and see what difference there was between me, created before the law, and you, begotten from the law, or after the law. I was living once under that state of nature, which your people had felt beforehand, but which had not yet been known. I was living, I say, under that state, without the law of God. And I was living only that natural life which was common to me with the rest of the living creatures. I was living without knowledge of that true God who created heaven and earth. And I was living without any knowledge of his will.

Whatever of God could be known to me was manifest to me by that inborn light, and by that right reason which had been planted in me by nature. The invisible things of that God were understood by me and beheld by me, from the creation of the world, and through the things that had been made. (Chapter 1 of the Epistle to the Romans.) I supposed that that God exists, by that natural search which comes to rest only in one principle, the creator. But I did not know that God. That God was at that time unknown to me, just as that same God was unknown, in the time of St. Paul, to the Athenians. (Acts, chapter 17.) That God, who had made himself manifest to the whole of nature, and so to men, through his power and through the wonders of creation, had hidden his face from me, and his name, and had not declared himself to me such as he afterwards declared himself to Adam. To that man, to wit, whom he formed for this peculiar end, that he might communicate himself to him, and in him make his will and his law known to all men. The first knowledge of that true God, the first knowledge of his will and of his law, was from Adam. At the moment when God gave himself as known to that man, from that moment he made his law known to that man. And the law of God began to exist from that man Adam, to whom, first of all men, God proved himself, and whom he was the first to address.

I was sinning without the law, and before that law of God. But I was not sinning against God, because no law of God was yet known to me which had forbidden sin. My sin was biting me within, because it dragged me, set by the dignity and the excellence of my creation above all animals, down below the beasts themselves. I was ashamed, that is, of my sin, before the law of God, which I did not know, because it did not yet exist, in the same way that Socrates and Cato were ashamed of their sin after that law of God, but a law which they themselves did not know either. That sin of mine was accused and condemned by nature itself, and with myself as judge. By that account I myself was, to myself, in some manner a law by nature. (Chapter 2 of the Epistle to the Romans.)

And this too. I was once grieved at my sin, because, besides that natural law which had been born together with me, other laws likewise had been prescribed to me before that law of God, by the decrees of men, by the law of nations and by civil law. Of that same sort, afterwards and after that law of God, laws were likewise prescribed to those Gentiles whom you call men, to whom, as also to us who were created before the law, that same law of God was unknown. Laws, I say, of that sort were prescribed to them, whether by Lycurgus, or by Solon, or by the Decemvirs. It was indeed a crime for me to have sinned against those laws prescribed to me by the decrees of men and of my judges. Such a crime it was for Thracians, or for Athenians, or for Romans, to have sinned against those laws of theirs, published by those lawgivers of theirs.

My sin was therefore biting me, with nature itself and with myself as judge. Yes, and judges appointed for this were restraining that sin of mine, by those laws of theirs, the laws of nations and the civil laws. But that sin of mine was not imputed to me by God as judge, because God the lawgiver was unknown to me. I knew what it was to sin against the laws of men. I did not know what it was to sin against the law of God. I knew what a sin was, when men were forbidding it. I did not know what a sin was, when God was forbidding it. I was sinning against the law of nature, and against those laws of men, the laws of nations, that is, and the civil laws, which had arisen from nature. But I was not sinning against that law of God, the transgression of which would be imputed to me by God, as it was imputed to Adam, and the mark of which imputation was, for him and for his posterity, to die the death, a death, I say, that reigns and is double. Not for this reason, that I was sinning, was I dying the death, as Adam afterwards died when he transgressed the law of God. I was not dying, I, before that law of God, by that death which reigns and is double, which followed the transgression of that divine law and the imputation of the sin of Adam. My death before that law was for me purely and solely natural, not reigning, not imputed, not double, so that I should die the death. I was dying, but I was not dying the death.

These things were thus carried on with me under the state of nature, before the law and before Adam. But with you, who are set under the state of the law, and begotten from Adam, or after Adam, the matter stood far otherwise. For that sin which for me was, simply and naturally, a sin under nature, before the law and before Adam, that same sin, from the law and from Adam, began for you to be imputed, and double. The sin which for me was dead, which had not received an origin, which was not living: while I was committing it, I was living. Or, what comes to the same thing, it was the sin on account of which I was not dying the death, under nature, before the law and before Adam. That same sin, from the law and from Adam, received an origin, entered into the world, and lived in you. The death which was befalling me only in a natural way, under nature, before the law, before the transgression of the law, or before the sin of Adam, that same death, from the law and from the sin of Adam, began to reign upon you, and to be inflicted upon you by reason of imputation. Death for me was simple before the law and before Adam. Death for you was double from the time it began to be a reigning death, from the law and from Adam, on account of the sin of Adam.

By all of these things it is plainer than the sun itself when the sky is clear, what it was not only to sin according to the likeness of the transgression of Adam, but also what it was to die according to the likeness of the death of Adam.

Chapter 19. Adam’s sin imputed backward

But the Apostle said in this place that the sin of Adam was of such a kind that it was imputed backward, and that death, or the damnation of death, out of that imputation of sin, reigned backward even upon those men who had lived under the state of nature, not under the state of the law, who had sinned before the law, and so before Adam.

Which, assuredly, had been necessary, by reason of a mystery instituted for the salvation, and not for the ruin, of those same men. For it had been necessary that those first men, who had sinned against God without punishment before the law, because they were guilty of no divine law that had been violated, should be made guilty in the guilt of Adam, so that they might be made partakers of the salvation and of the glory which is in Christ. It had been necessary that those first men should have sinned in Adam, so that they might be sanctified in Christ. And, that I may speak of it more fully, this is what had been necessary. It had been necessary that, for those men, by the reason and by the power of the mystery, the sin of Adam should be reckoned as imputed backward, and that death, or the damnation of death, out of that imputation of sin, should be reckoned to have reigned backward upon them, before the death of Christ, which was the expiation of the sin of Adam, and which works the glory of salvation, should be imputed backward to them, and before the salvation which is in Christ, and which is life itself, immortal and eternal, should reign backward in those same men, out of that imputation of the death of Christ. It had been necessary that, to those same men to whom Jesus Christ was to be imputed, Adam should first be imputed. It had been necessary that, to those same men to whom the death of the second Adam was to be imputed, the sin of the first Adam should first be imputed. And at last, by that power of the mystery by which it would be given to them to live in Christ, by that same account of imputation they should be reckoned to have been first dead in Adam. Of them that saying could most truly be taken up and used. They would have perished if they had not perished.

Chapter 20. The earlier sins in Romans 3

Those sins which went before the sin of Adam were the very same sins, unless my conjecture deceives me, which the Apostle above, in chapter 3 of this epistle, called foregoing sins, προγεγονότα ἁμαρτήματα, when he says that God set forth Jesus Christ as a propitiation through faith in his blood, for a demonstration of his justice, in passing over the sins which went before, διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων. Which went before. Supply, the law. Of these sins the Apostle speaks in these verses of ours. For he declared that there had been sins before the law. But surely, what foregoing sins, or antecedent sins, would the Apostle have understood in that place of the third chapter, besides those which went before the law, or preceded it? For that reason they were most fitly called Antecedent, because they were committed before the law. Which sins, to wit, null and void from the beginning, because they were committed before the law and before Adam, had gained force by the subsequent act of Adam. And upon them had been sprinkled the stain of imputation from the sin of Adam, which the blood of Christ would wash away. Or, according to the mind and the words of the Apostle, they are the antecedent sins which Jesus Christ, set forth as a propitiation for this end, would pass over and abolish.

But they seem to me to accomplish nothing, who maintain that the Apostle understood in this place that Jesus Christ had been set forth by God as a propitiation for this purpose, that he might pass over the sins antecedent to the law of Moses. As though Jesus Christ would seem to have been set forth for this, that he might pass over and destroy only the sins committed against the law published by Moses, that he might extinguish only the law of Moses, against which the Jews alone had sinned, and not that he might above all pass over, and especially extinguish, the sins committed against the law given to Adam, and first of all repeal that law, against which not only the Jews, but all men, had sinned. Certainly the Apostle had no business here with Moses. The whole of his business was with Adam. By that account Christ is called, not a second Moses, but a second Adam. Nor did the Apostle understand Moses, or speak of Moses, in this place, except in so far as that prince of the Jews, in the transgression of whose law the Jews alone sinned, depended upon Adam, received his origin from Adam, and was derived from Adam, not only the first parent of the Jews, but also the mystical prince of all men, namely the one in whom, or in whose transgression, all men sinned.

It is plain, therefore, that that place of the third chapter ought to have been referred to these verses of the fifth chapter. And the antecedent sins of which the Apostle treated there were the same sins which he understood here as committed before the law. They were not imputed of themselves to the authors of them, but were imputed to them mystically, backward, from the sin of Adam, so that Jesus Christ, set forth as a propitiation for this end, might pass over those sins, and, in that bosom of his, the bosom of absolution and of grace, might receive the authors of them.

Chapter 21. How a sin can be imputed backward

But you will say: How can it be reckoned, and how can it be thought, that those men who are to be understood to have gone before Adam sinned after the likeness of the transgression of Adam, and that death, out of that transgression, reigned backward upon them? I shall give satisfaction to this “how” by means of other questions, themselves put as a “how.” And the man who solves one of these will have solved that one.

I ask, on the other side: How, by that transgression of Adam, by that original sin, is all nature reckoned and thought to be corrupted, and all creation reckoned and thought to be shaken? How are men reckoned and thought to have sinned in the sin of Adam, I do not say infants, but men not even yet born? For that saying, All men have sinned in Adam, denotes that all men collectively, taken in the species, and the whole species, have sinned in Adam, and therefore the men of all times and of all ages. The same things have been written of death as have been written of sin. Death in Adam passed upon all men. That is to say, death, from the time when it struck Adam, passed upon the whole human race. Therefore it passed upon the whole species, and upon the men of all times. But how are all men, not even yet born, to be reckoned and thought to have been beheaded in this one man? Surely those first men, created before Adam, are to be understood to have sinned in Adam, and to have undergone the condemnation of death in Adam, by the same reasoning by which men not even yet born are thought to have sinned in him, and are reckoned to have died in him.

I ask likewise: How is the sin of Adam reckoned and thought to have been imputed to those Gentile men who were born from Adam, or after Adam? How is death reckoned to have reigned upon them out of the sin of Adam? I ask, I say, how those Gentiles begotten after Adam are to be reckoned to have sinned after the likeness of the transgression of Adam, and how they are thought to have died after the likeness of the death that belongs to Adam. Those Gentiles, I say, whom, on the hypothesis of the Pre-Adamites, I set down as sprung not from Adam, but from men created before Adam. To them there never came, even by hearsay, either the God of Adam, or the law of God given to Adam, or the sin and the death of Adam, nor indeed Adam himself. And their case, for that reason, in these imputations that belong to Adam, is altogether equal, and is the same, as the case of the Gentiles created before Adam. To those Gentiles, certainly, neither that God of Adam, nor Adam himself, was ever made known. It will be shown a little further down, however, that the sin of Adam was not imputed to those Gentiles begotten after Adam for this reason, that Adam begot them. For it will be proved that what flows out by transmission of nature is not the thing that is imputed, but that what is not generated in a material way is, in the proper sense, imputed.

Chapter 22. A continuous reading of the verses

These things having been explained in this way, so that they may shine out the more, let us draw out from here, and let us weave together, a continuous analysis of these verses, an analysis which we have cut into parts. It will be such as follows.

Verse 12. Just as, by the law of God violated by one man, sin entered into the world, and death by sin, so death, the wages of sin, and the inseparable property of sin, passed upon all men, in this sin, or in this man, in whom all have sinned. Just as, by that transgression of the law of God, sin was imputed to all men, so death, by that imputation of sin, reigned over all men.

Verse 13. Certainly, before the law of God existed, before the law of God had been violated, and right up to the law of God, right up to the law of God once it had been violated, sin was in the world, and sin went before the law of God. But that sin was not properly sin, because sin, properly speaking, is a transgression of the law of God. But when the law of God did not exist, no sin was reckoned to exist. It was not thought to be sin, because it was not imputed. Sin, at that time, was reckoned only as a vice of an inherent and inborn corruption in man, in the flesh, in the matter and in the nature of man, a nature liable to corruption. Death, however, was thought to be only the effect of that natural corruption. For death had not yet been decreed against sin, because no law had been enacted by God which might have branded sin with the mark of imputation, and which might have constituted sin properly so called. But from that moment in which the law of God existed, in which the law of God began to be violated, the sin which before was not thought to be sin began from then on to be imputed. Death, which before was only a privation, began from then on to be something positive, something living, something reigning. That same death, which had been furnished with a sickle, so that according to the order of nature it might mow down all men, was armed with a sword, so that according to the ordinance of the law it might wield an absolute dominion over all men.

But you will say: What is that moment from which the law of God existed, from which the law of God was violated, from which sin began to be imputed, and death began to reign?

Verse 14. Death reigned from Adam. Death reigned from that transgression of the law of God which Adam broke through. Death reigned from Adam, because sin began to be imputed from Adam. Death reigned from Adam, and passed upon all men, so that it might punish with condemnation the sin of Adam, and the sins of all the men who had sinned in him.

The beginning is settled. Let us see the end of that reign. Death reigned from Adam until Moses. Or until the law of Moses, and for as long as the law of Moses held its ground. Death reigned until the death of the law of Moses, or, what is the same thing and is clearer, until the coming and the death of our Lord Jesus Christ, who was the completion of the law, and the consuming of sin and of death. For there is no imputation of sin, and there is no condemnation of death, for those who are in Christ.

But that imputation of the transgression of Adam had prevailed so far, that the death which followed from the condemnation of it reigned not only over those who thereafter, and after Adam, sinned after the manner of that transgression, after the manner of a sin that was imputed, but also reigned backward over those who had sinned backward, not after the likeness of the transgression of Adam, but after the likeness of a sin that was not imputed, such a sin as existed before that law which Adam violated.

But that Adam was a type, yet a type set opposite to the Adam who was to come, that is, to Jesus Christ. That one was the first Adam. This one is the second Adam. Just as, through that first Adam, the sin which arose from the transgression of the law of God entered into the world, and death through sin, so also, through this second Adam, absolution from that sin entered into the world, and, through that absolution, life. Just as death passed upon all men, in that first Adam in whom all have sinned, so also life passed upon all men, in this second Adam, in whom all came out guiltless of the sin of Adam. And finally, just as the death which prevailed from the sin of the first Adam reigned over those men who had not sinned after the likeness of a sin that was imputed, but who had sinned after the likeness of the sins that went before, that is, of sins not imputed, such as were the sins done before the law, by the same reasoning the life which prevailed through that grace of absolution, which the second Adam procured for the human race, reigned over those same men. Or, what comes to the same thing, Christ, set forth by God as a propitiation to this end, passed over and blotted out those sins that went before, sins stained with the guilt, and with the imputation, of the sin of Adam. This is the complete comparison between both Adams, the first and the second.

Chapter 23. Adam the first man, Christ the second

It is objected that Adam is commonly called the first man. But the answer will be an easy one, if we say that Adam is the first man in the same sense in which Christ is called, and is, the second man. Adam and Christ, that is to say, are spoken of in relation to one another, and as types. The one is the first man, the other is the second man. Further, that point must be noted with rather particular care, a point which I have touched elsewhere, and which I must press upon the reader again and again. Adam and Christ have been set before men as two opposite terms of imputation. The one is a term of condemnation on account of the crime. The other is a term of cleansing from the crime. Both of them are men who have wrapped all men in their own imputations. Men, I say, of the past and of the future, both those who had been created a very long way back before them, and those who have been begotten, and who shall be begotten, a very long way after them.

That this may be understood more plainly to the senses, by a comparison, let us conceive all men, as many as have been created from the beginning of the times, and as shall be begotten right up to the end of the ages, to be like that oak of Virgil,

which stretches as far with its crown toward the airy breezes as with its root it stretches toward Tartarus.

Let us compare the roots of that tree, which are fastened down into the earth and into Tartarus itself, to those men created before Adam, from the beginning of the times, the knowledge of whom has been buried, and hidden by the ignorance of the ages. Let us compare the foliage of that oak, running luxuriantly right up to heaven, to those men who have been born from Christ, or from the time of Christ, and who shall be born right up to the end of the ages. Let us compare, finally, the trunk of that tree to those men who came in between, from Adam to Christ. But in that trunk let us conceive two shoots let in, which grew together into the trunk itself, between the roots and the branches of the oak. The first is Adam. The second is Christ. Let us set Adam as the first shoot, grafted first into that trunk, a shoot which, with its own sap of sin and of death, has infected the whole tree, from the lowest roots right up to the highest tops of the branches. Let us set Christ as the second shoot, growing into that same trunk, and onward from that point, a shoot which has healed that tree, and has steeped it, from the root to the crown, with his own spirit of righteousness and of life. Let us set down, I say, those two plants let into that trunk, between the roots and the branches of the tree, such as we have set Adam and Christ to be, between those men who were created from the beginning, and those who shall be begotten onward right up to the end.

Let us learn thoroughly from this, at last, that just as it was not necessary that the second and the last Adam should have been the last of all men, in order that he might take in under his righteousness only the men who had gone before, so neither was it necessary that the Adam who went before, and the first Adam, should have been the first of all men, in order that he might shut up under his sin only the men who were yet to come. Let us learn, I say, that Adam is called the first man in the same sense in which Christ is called the second man.

Chapter 24. The first man who sinned

Nay, you will say, Adam is not called the first man on that ground only. He is also called, in an absolute sense, the first and the father of all men. I answer that Adam can likewise be called the first, and the father of all men, inasmuch as all men have sinned in him, and inasmuch as he is the first, and the father, of all sinners. By a like reasoning Abraham is called the father of all who believe, and even the father of Adam himself, inasmuch as Adam believed, and inasmuch as he was justified out of faith. So Christ has been called the firstfruits of the resurrection, and the first of all the men who have risen again, although others rose again long before Christ, as holy Scripture bears witness. Abraham is called the father of all who believe, because faith is imputed to all who believe, out of the faith of Abraham. Christ has been called the firstfruits of the resurrection, and the first of all who have risen again, because men rise again in Christ and through Christ. By a like argument Adam is named the first, and the father of all men, because he is the first man who sinned, because he is the father of all the men who have sinned, because sins were imputed to all men out of the sin of Adam, because all men have sinned in Adam.

Nor indeed was it necessary that all men should have drawn their origin from Adam, in order that all should be reckoned to have sinned in Adam, or in order that the sin of Adam should be imputed to them. The natural and material vice of sin is certainly derived by transmission, that is, from the vice of human nature, and from that same matter out of which Adam himself also was formed. But the vice of imputation, or the imputation itself of the sin of Adam, which is purely intellectual, flowed out from the transgression of the law which Adam violated, with no natural generation brought in to do it, inasmuch as the transgression of Adam is understood to have been poured out, in a mystical way, upon all those things which lay under the imputation that belongs to Adam.

So, when the anger of the Lord raged against sixty thousand Jews on account of the sin of David, was it therefore to be thought that those Jews had sprung from David, in order that the sin of David might be imputed to them? Not at all. Rather, the sin of David was imputed to them inasmuch as David was their prince and their head, by which title he represented the whole Jewish people, and in the way in which peoples are said to be punished for the follies of their kings. So, when all the faithful, Jews and Gentiles, are called sons of Abraham, is it therefore to be reckoned that the Gentiles were born of the seed of Abraham, so that the faith which is from Abraham might be imputed to them? Or again, is the faith of Abraham therefore to be reckoned as imputed to the Jews themselves, inasmuch as the Jews are the seed of Abraham, and inasmuch as they have been descended from him by natural generation? By no means. But Jews and Gentiles are called sons of Abraham by a spiritual and a mystical reason, inasmuch as Abraham, as regards faith, bore the part of all the faithful, of the Jews and of the Gentiles, and on that ground alone has been called, without any further limit, the father of believers. From this, surely, it comes that Saint Paul argued so subtly, in the ninth chapter of the Epistle to the Romans, that not all the Jews who are of the seed of Abraham are to be reckoned as sons of Abraham, but only those who are sons of Abraham according to the promise and according to faith, that is, according to the spiritual generation of Abraham. The very same thing must be laid down concerning the imputation which is from the grace of Christ. For Christ had no sons born to him, born, I say, according to the flesh, to whom he might impute his own grace. He certainly propagated many spiritual sons, upon whom his cleansing and his grace have been poured out spiritually and mystically, not materially, not carnally, and not by transmission of nature.

But that that imputation out of the sin of Adam did not flow into all men out of the seed of Adam is shown most clearly by the example of the whole world, to which the sin of Adam was equally imputed. For the earth was cursed on account of the sin of Adam, and the whole world received the stain of imputation out of that sin. But no one would say that the world was sprung from Adam, or was born of Adam. It is enough, surely, to have believed that Adam took upon himself the mystical person of the whole world and of all men. The law of God, once it had been signified to that Adam, as to the syndic and the defender of all created things, would be reckoned as signified to the whole world and to all men. If that man were to violate that law of God, under that name which he bore before him, and by which he represented the whole of creation, the violation would be imputed to that man, and to all men, and to the whole world. The sin of that man, I say, would be imputed to all men, to those of the past, to those of the present, and to those of the future, in the same way in which the faith that comes from Abraham was imputed to all the faithful, to those of the past, to those of the present, and to those of the future, and in the same way, likewise, in which the obedience of Christ, by which he balanced the part of Adam, was imputed to all men, to those of the past, to those of the present, and to those of the future.

Chapter 25. Of one blood, in Acts 17

I am not moved by the fact that Saint Paul is brought in, speaking in the Areopagus, in the seventeenth chapter of Acts, and saying that God made the whole nation of men of one blood. For it is not concluded from this, as is commonly received, that all men are sprung from Adam. It is concluded only that God put all men together out of one and the same matter, out of one and the same earth, out of one and the same dust, out of one and the same flesh, out of one and the same blood. This manner of speaking is a common one in the sacred writings. Behold, God has made me even as he has made you, and I too have been formed out of the same clay. So Elihu was saying to Job. Of the same sort is that saying of our Lord, as he addresses Saint Peter: Simon Barjona, flesh and blood has not uncovered these things to you. Nor must this be passed over, that in this place in Acts the Apostle expressly distinguished the matter from the progeny of men. He made the matter out of blood. He derived the progeny from God. Where he said, He made, of one blood, the whole nation of men. Then he concluded, Since, therefore, we are the offspring of God. He did not say, Since we are the offspring of Adam. For he was addressing not the Jews, but the Gentile Athenians, and he had in view not that particular creation of Adam, by which God, in Adam, fashioned and formed for himself, in a way peculiar to them, sons who were the Jews, but that general creation, by which God created nature itself, and all men, after his own image, and according to which image all men, without distinction, are called the offspring of God.

The Vulgate edition translates the words simply, of one. But in the Greek autograph it is read expressly, of one blood.

Chapter 26. The close of the Exercise

I have completed what I had to say upon these verses of the Apostle, concerning the imputation of sin, and concerning the reign of death, from Adam, and also concerning those men who had not sinned after the likeness of the transgression of Adam, whom I have set down as having sinned before Adam. In these matters there are three things which I would wish the kindly reader to weigh.

The first is this. A far more convenient answer can be made to those objections which the common opinion aims against this position of ours, than can be made to those tangled difficulties which this position of mine has brought against the common opinion.

The second is this. No difficulty at all arises from this position, at least none that I have seen. On the contrary, many advantages are gained from it. A great light is brought, both to the Gospel and to these verses of the holy Apostle, and also to the history of Genesis. Genesis and the Gospel are reconciled with the astronomy of the ancients, and with the history and the philosophy of the nations, even of the most ancient nations. And so, if the Chaldeans themselves should come, those most ancient astronomers, in whose keeping were the reckonings of the courses of the stars, drawn up and completed, as they say, from many hundreds of thousands of years back; if the most ancient chronologers of the Egyptians should come, with the most ancient dynasties of their kings; if Aristotle himself should come; if the Chinese should come with Aristotle, philosophers and chronologers perhaps of rare excellence; or if any shrewd men shall one day be found among the unknown peoples of the south and of the north, men who, just as the Chinese, the Egyptians, and the Chaldeans, have epochs of their own, handed down and known from many myriads of years: let all those men, of their own accord, receive by this exposition the history of Genesis, and let them become Christians the more willingly.

The third is the one thing for which, above all, I wish to entreat my kindly reader. That he should take whatever I have heaped together here as written for the sake of an exercise. For I would not dare to assert anything about these matters which seem to agree too little with the received opinion of the whole Church. To the precepts of that Church, and this I declare again, I bind myself wholly, without guile, and with the fullest devotion.

With God as guide and protector.

A Theological System on the hypothesis of the Pre-Adamites

The proem

The PROEME. It is a natural suspicion that the beginning of the world is not to be received according to that common beginning which is pitched in Adam, inherent in all men, who have but an ordinary knowledge in things: For that beginning seems enquirable, at a far greater distance, and from ages past very long before; both by the most ancient accounts of the Chaldaeans, as also by the most ancient Records of the Aegyptians, Aethiopians and Scythians, and by parts of the frame of the world newly discovered, as also from those unknown Countries, to which the Hollanders have sayled of late, the men of which, as is probable, did not descend from Adam.

I had this suspicion also being a Child, when I heard or read the History of Genesis: Where Cain goes forth: where he kills his brother when they were in the fields; doing it warily, like a thief, least it should be discovered by any: Where he flies, where he fears punishment for the death of his Brother: Lastly, where he marries a wife far from his Ancestors, and builds a City. Yet, although I had this doubt in my mind, yet durst I not speak any thing of it, which did not rellish of that received opinion, concerning Adam created first of all men; till I met with the 12, 13, 14 verses of the 5 ch. of the Epist of St. Paul to the Rom. which I have in hand, and consider of now twenty years, or thereabouts. And as he who goes upon Ice, goes warily where he cracks it, being not well frozen, or tender; but where he finds it frozen, and well hardened, walks boldly: So I dreaded first, least this doubtfull dispute might either cut my soles, or throw me headlong into some deep Heresie, if I should insist upon it. But so soon as I knew by these verses of the Apostle, that sin was in the world before it was imputed; and when I knew, and that certainly, that sin began from Adam to be imputed, I took heart, and found all this dispute so solid, that I passed through it with less fear. I found men, who beyond that imputation of sin, which had its original from Adam, had indeed sinned; but their sin was not imputed to them, according to the similitude of Adam, to whom first of all sin was imputed, and so imputed, that it was reputed a crime to him, and to all men, and turned to death.

But as the nature is of things that are firm in themselves, the firmness of this Tenent appeared to me to be such, that the more questions of Divinity I did turn it to, and those the greater and most difficult, so much the purer, greater, and solid Christian Religion shined forth to me.

Such as to Heaven, So great as there she seems. A tryal of which I put forth in that Essay, which for that purpose I did compose, for the clearing of those verses of the Apostle; Nor considering the bulk of the work could I then make an end; Now I intend still by way of Essay to open the body of Divinity it self, by which the Doctrine of the Gospel, upon presupposition of men before Adam, may be laid open more at large, and that it may appear that this Tenet is no ways disadvantagious to our faith, which is in Christ; nay that it unrevelled it from a great many niceties, with which it’s entangled, and does almost in every place make it clearer to our eyes and minds; Which I promise, without boasting: Whether I do it, and bring it to passe, let the courteous Reader judge.

I do not doubt but a great many persons who shall see the title and the intention of this book, not reading the work it self, with tongue and hand will straight fall upon this work as a new thing, and straight draw their pens, to fall upon that which they have not understood. To all whom I now answer; That whatsoever they write, I shall not answer them: But if there be any more calm and wise, as I hope there will be a great many such; who shall refrain themselves; And if there be any thing in my writings which after diligent perusal, shall offend them, and shall admonish me in a civil and Christian way, I shall yield my self wholly to them, and affording them all respect, shall endeavour to satisfie them. But this especially, and most exactly I promise; If any man in a known case shall shew me my error; that is to say, that I contradict the History of Genesis in the least, or any other place of the holy and Orthodox scripture, which are contained in both the Testaments, or step aside from them a nails breadth, or from any head of Christian faith: First, I shall thank him for his teaching of me; then I shall not be ashamed to set down my name; nay I shall think it my greatest credit to fill it with capital letter, in confessing my fault, which I detest, if any such I have committed; For although I am my own greatest friend, yet truth’s more dear to me, which I only professe. My name I do not now mention, for modesties sake; not as conscious of any evil action. For I fear lest I should abuse so noble a subject by the slenderness of my Treatise; and lest all which I shall study or frame upon such high matter should be far inferiour. But let them account, which know me, what and how great have been my tossings up and down these thirty years, and what chances have drawn me in that time forward and backward. So that more by meditation, than reading, and serious study, as was needfull, I have at last finished this ill composed and undigested work: Therefore I intreat my Reader he will be pleased to take this beginning howsoever in good part.

Book 1

Book 1. Chapter 1. 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.

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 entered 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 do 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 published 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 kindred and family of Jews, who were not held nor tied 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, says 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 mere ill disposition of humane nature.

Sin which was imputed after the Law, because it had its original from the mere 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 far 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 willed, 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 willed, 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 resolved 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 only 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 transformed 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.

Book 1. Chapter 2. 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. Conceived 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 ancient cloud of prepossession to be removed, 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 happened 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 passed 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 mere 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 perjured 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 do 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 lived, unless you will believe him, who relates out of I do 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 robed. 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 perjured, kept the same face which she had before; that she being perjured, 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 injured the gods, as she had before she swore; Nay, after she had tied 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.

Book 1. Chapter 3. The natural death of men arises from the nature of man, which is mortal; nor is caused 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 sinned, men should never have dyed: as if immortality, which is an eternal life, and which only 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 sinned. 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 uprightof 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 caned 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 happened 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 conceived by spirit and reason.

This shall be evidently proved 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 lived 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 conceived 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 lived 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 days of thy life: But God had placed Adam before he sinned in Paradise, that he might cultivate it; Therefore that he might labour and manure the ground in Paradise before he sinned, 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 days 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 only 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 conceived.

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 only by way of spirit and mystery is conceivable. And truly, as the Law of creeping ordained 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 conceived. 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 ascribed 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 Zelophead 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 hs 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 do 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.

Book 1. Chapter 4. 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 [gap]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 composed and pondered them. In his renewing, which is the second creation, God expressed the Image of his own nature, wherein he communicated his love and bounty to the Wored. 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 exppressed in all things which he created: But he did not make all things partake of that Image of his nature, loe, 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 far 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 turned 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 finished, by an exquisite artificer curiously ordered, with all the parts of the jagged wheels, proportionaby and exquisitely weighed for the just minutes of the hours, with a Case curiously enamelled with pictures set out to the life, or a purled 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 spoyled, 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 turned 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 dressed and prepared 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 washed the walls, it rained 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 whē these men removed 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 says, 4 Book Chap. 1.

Book 1. Chapter 5. 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 inhem 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 mere 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 only 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 tied 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 says, 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 says, Men naturally accuse themselves, and are to themselves a Law.

Book 1. Chapter 6. God restored men, created upright, and turned 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 produced, 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 despised nor relinquished men fallen off from their creation, and bestained 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 aymed at in the Scriptures, and appear by their effects. One, which immediately flowed from God: another, created by God but mediatly. One, produced: 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 only 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 infused 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, breathed 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 ancient, are renewed, the corrupt refreshed, and the dead rise up into eternal lie: 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 purged, on which all things which have been framed, shall be removed and consumed, and all changeable, vain, [gap]ortal, and corruptible things, which God abhors and rejects.

Book 1. Chapter 7. 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, called 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 do 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 says expresly, That those Spirits did not keep their Principalitie, but left their habitation. Therefore it is to be presumed, 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 breathed 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 stirred up by those Spirits of the corrupted creation, strayed from the uprightness of their first creation, and perished 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 served the creature, rather than the Creator; by which lastly, they changed 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, observed several Spirits and Gods, whom they determined governours of several ranks and degrees, and whom they placed either in the heaven, or in the stars, or in the fi [gap], 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 moved 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 composed 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 [gap]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 inflamed 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 shaped 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 assigned. 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 ancient Priests esteemed Man to be best composed 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-coloured by Sol, others Iascivious by Venus; some are cheaters by Mercury, some imperfect by Luna: Nay that some bray like Asses, [gap]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 professed 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 rebuked 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 turned 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 abborred 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, called 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: called 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 [gap]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.

Book 1. Chapter 8. Men being misled by evil spirits, fell from their right estate wherein they were created, into the wickedness of their own nature. Being restored by the Spirit of Regeneration, 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 received in themselves the rewards of their sin; and thence opened such a wide door to wickedness and filthiness, that at last they fell into all manner of sin. And as they preferred 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 do 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 wch 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 thē 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 washed them, drawn out of the puddle, with his own living waters, then advanced them, being now clean and white, by his own free merit; and lastly from their foul wallowings, received 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 mere grace, which therefore is called 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 obliged 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 pondered by the Spirit, Cor. 2.1. That worldly wisdom is called 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 reserved. 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 offered 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 ‘tis 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 wickedness; 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 disdained 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 compared, 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 changed 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 changed 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 placed 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.

Book 1. Chapter 9. The Regeneration of men is the grace and gift of God. It is not granted to all men to be regenerated, but only 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 mere 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 only 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 moved, 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, says 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 warriors. Those the Lord hath not chosen. He says, 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 firstborn, in whose countenance was a royal majestie, straight he believed 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, says 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, says 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 received. 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 impaired 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 rie 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 pleased 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?

Book 1. Chapter 10. Divine election is considered 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 says, 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 pleased 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 says 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 preferred 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 flowed 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 revealed in mystical distribution of time, is accomplished 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 preferred 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 infused that Spirit which is of God, a Spitit proceeding, stable, incorruptible, eternal; by the vertue of which they might be regenerate, and adorned with the glory of immortasity. The Spirit of Christ is infused 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 composed 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 seventmen 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 infused 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 mixed 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 showed 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 refused 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 joyned 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 framed 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.

Book 2

Book 2. Chapter 1. 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 mere bounty of God, who willed and chose them. Made of the same common earth of which other men were created. God joyned 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 chose 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 Adams 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 entered 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 Offspring, 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 says 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 only 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 says, 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 wch 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 wch 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. Ʋpon 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 mere 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 mere bounty of God, who called and chose them. This eternal Election Isaiah meant, Chapt. 63. Thou (says 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 loved 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 saved me, because he loved 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 tempered with the same clay of which other men were framed; 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 witness 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 washed with water to salvation, nor salted with salt, nor wrapped up in clouts. No eye spared 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 covered thy shame; And I swore to thee, and entered into a Covenant with thee, saith the Lord, and thou wert made mine, and I washed thee with water, and clensed 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 defiled 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 washed, cloathed, and received 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 joyned 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 matched, 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 enflamed 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 clothed 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 decked 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 adorned with gold and silver, and thou wast clothed 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 graced his Election of them, when he called them his honourable Sons. Ephraim is my honourable son, Jerem. 31. Whom he likewise named Gods, according to his own name. O Israel, I have called 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 called 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 called you Gods, to whom the word of the Lord came, Why should not I be called 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 footstool, 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 preserved 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 opened 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 joyned to the Jews, and loved 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 tied 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 loved his beloved Disciple. Therefore was Israel called, the chiefest lover of the Lord, Deuteronom. 32.

God is also called the Shepherd of Israel, and the Jews are called 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 dearness, friendship and care; by which he chose, loved, fed, cared for, and kept the Jews.

Book 2. Chapter 2. God King of the Jews. Jews the people of God. God the Lord of the Jews. Jews the servants of God. The Jews called holy. Called just. The Jews elected for an eternal people. Set apart from all the people of the earth, for the lot and inheritance of the Lord

That love with which a good King is moved 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 called 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 confirmed 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 pecular 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 moved towards the people of the Jews, with all those affections of love, compassion, and care above all the affections with which good Kings are moved towards their people.

That love by which the Lord chose the Jews to be his people, was with command and [gap]ower, inasmuch as he was made both their God and King; Inasmuch, I say, as Kings govern their own people, and God go [gap]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 saved 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 called 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 joyned to them, he chose and loved them, that in requital the Jews might chuse God, be joyned 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 thoe, 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 joyned 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 called the Jews unto holiness, 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 holiness.

Because the Jews were elected unto holiness, 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, says 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 called 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 cleared 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 blessedness 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 holiness 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 lved.

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 defiled 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 hedged, enclosed, 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 placed in the highway, 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.

Book 2. Chapter 3. To the elected Jews, 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 Jews. A description of the Holy Land. That was a choice Land, not of its own nature, but according to the pleasure of God, who blessed and chose it. The land of the Jews. And for the Jews 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 cursed, the end of which is to be burnt. Which the Gospel according to St. Matthew expressed 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 beloved of the Lord, is set down in the 8. of Deuteronomy, where Moses called 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 Jews 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 called a high land, Deut. Chapt. 32. God hath placed 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 called 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 fruitfulness, and the excellency of goodness, by which it was advanced above other Lands.

The Land of Canaan, was likewise called The Land of Promise: because God by a peculiar Covenant promised 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 confirmed 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 confirmed in Jacob, the son of Isaac. The Land wherein thou sleepest, says 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 ordained for a thousand generations, which he promised 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 declared 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 called 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 called 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 stretched out in it from the East to the West, from the South to the North. These degrees are marked 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 derived 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 called 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, wch 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, wch 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 only 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 mere 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, says 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.

Terrae SANCTAE DELINEATIO.

Book 2. Chapter 4. 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 only excellent in Sion, cries out Isaias, in the ravishment of his Spirit, Chap. 3. only that is cheifly, by excellency and beyond all others excellent. In which sense, 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 [gap] 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 sved. 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 called 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 [gap]nemies of the Jews. But because when the Jews began to be very stiff-necked it often came to passe, that God turned from them, and going from home, as the Gospel speaks; con [gap]inued long absent; then the Jews, wthout a King and a Defender, were open to the incursions of their enemies, who spoyled 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 discovered their thoughts, how little confidence they have in me, and how weakly their hopes are fixed upon me. But because they are so unbeleeving, and hardened in the foolishness of their hearts, Harken to them, and set a King over them. Yet truly God had promised before in the desert, that he would set a King over the Jews Deut. 17. Yea God had promised the Jews Kings, at what time he blessed Abraham, and the Jews in Abraham, Kings shall come out of thee. And Jacob proph [gap]cying, and in his sons blessing all the Jews, The Scepter shall not depart from Juda.

Book 2. Chapter 5. The Gentiles elected in the Jews by a mystical election. Esteemed 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 promised 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 witness. 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 Kindred, 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 powred upon the Gentiles. Therefore, if God have preferred 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 esteemed 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 only called and esteemed adoptive Sons. In which sense St. Paul is to be understood, Eph. 1. where he says, That God did pr [gap]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 changed, and instead of that, he called Abraham; and then when Abram was made Father of the Genties. Thou shalt be called Abraham, says 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 purpoe 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 do these things, which are without and beyond nature, could likewise adopt Children to Abraham, which is an imitation of nature.

Adoption, says 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 feigned ones. Adoption transfers men from one Family to another, and from one name to another. It changes the kindred, 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 turned 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 freeborn. 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 feed of Abraham all his sons: but in Isaac shall thy seed be called; 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 kindred, of sons of God become sons of men.

The Scripture more significantly expresses this conversion of the kindred of the Gentiles, into the kindred 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 changed 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 changed 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 [gap]rren of holiness, were grafted in the Jews, who were holy, and fruitful in holiness of works, and those wild ones, implanted in the right and manured stock. Which St. Paul hath taught us, Rom. 11. where he compared the Gentiles to a wilde Olive, but the Jew, 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 turned into a true Olive, may well wonder at the new fruits of his works, his new sap, which is none of his own.

Book 2. Chapter 6. Gentiles different from the Jews in Kindred 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 Kindred 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, thby 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 only, 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, says, 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, says 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 [gap]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 meaned the Gentiles in that Psalm, as it appears by the following Verse, Vvill 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 defiled 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 called a wise Nation. The Gentiles are called 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, says 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 called 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.

Book 2. Chapter 7. That the Gentiles are called Sinners

It is likewise common in both the Testaments, that the Gentiles are are called Sinners, by way of opposition, as the Jews are called holy and just. This was Gods intention, that the Jews might be turned 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 mixed 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 Jews, If you do well by them which do so by you, what thanks have you? for sinners do that likewise. Sinners in that place are Gentiles; for it belongeth to a Gentile, and to humane nature, to do good to such, as do 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, says 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, says 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 turned to the Councel of the ungodly, and walked in the way of sinners? God forbid, says 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.

Book 2. Chapter 8. Gentiles called children, little ones, and poor

Vve 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 says 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 untamed pleasure, wicked men, who apply themselves to whores, which the following words do make appear.

The Gentiles are called little ones, in regard of the Jews, who are called the great Nation, nor was there another Nation so great, Deut. 4. And higher then other Nations, Deut. 26. The Jews were called great, and mighty, and high, not by reason of their stature: for they seemed to be locusts, compared to the Canaanite, whom they had viewed 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 beloved by God, and because in that regard they excelled all other Peoples and Nations. On the contrary, the Gentiles were neither chosen nor beloved by God; but for the contrary reason, called 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 Jews 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 called little and small, in that Book to which they say he gave the the Title of Wisdom, Chap. 12. Because they wandered, 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 revealed 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 believed not in him; but to the Gentiles, whom, being made a man, he called, 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 dink 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 childishness, and the prudence of men, life eternal is begotten, and wisdom, which is of God, is acquired.

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 answered the Jews, Did you never read the cause, Out of the mouthes of babes and sucklings thu 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 called 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, placed 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, swelled with vain-glory, because they were called great, and a great Nation, unlesse their stomachs fell, and they were turned 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 says 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, says 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 [gap] 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 vileness 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 turned 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 darkness, a teacher of the unwise, an instructer of children. By those who are blind, by those who are foolish, by infans; to [gap]certainly the Gentiles are here understood, who seteachers, instructers, and leaders, the Jews presumed themselves to be, by that prerogative by which they esteemed themselves for a light to the Nations, Isay 42. All this Chapter is designed 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, says 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 darkness; that is, to the Gentiles, to whom God was in a cloud, nor did manifest himself to them.

[gap] 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’dor Infants.

The Gentiles were called little ones, for the same cause as they were esteemed 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 Ʋirgil.

Take from poor Micon, Goddess, in good part, This wild boar’s head, these horns of an aged 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 called to the participation of election and grace, which is by the Jews, and to whom he opened the door of his gospel.

Book 2. Chapter 9. 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 called the Gentiles, the sons of wrath, and reckoned himself amongst the Gentiles, being the Apostle of the Gentiles, when he says, 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 Jews 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 Jews 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 says 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, Deuterònmy 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 throwt to the dogs, said the Lord to the Gentile a Ca [gap]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, beow 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, says 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 sparrowthe Jews, the foul Crows the Gentiles.

The Gentiles are esteemed unclean by th [gap] Jews, Acts 10. where Saint Peter says thuYou know how abominable it is to a man, who is a Ito enter into a stranger, But God hath shewed me to cano man common or unclean. For the Angel ha [gap] said so to Peter. What the Lord hath cleansed, [gap] not thou call common. Before then that the Lor [gap] purified the Gentiles, that is, before Christ [gap] death, the Gentiles were common and uncleanbut 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 [gap] have spoken here of the Jews and the Gentiles and to show that in stock and nature the Gentil [gap] were different from the Jews: let us imagineour selves, the Gentiles every way oppositethe Jews. The Jews by their Election and Creation placed in the degree of Gods, the Gentiles in their Creation thought mere men; the Jews the sons of God, the Gentiles the sons of men; the Jews holy, the Gentiles wicked and ungodly; the Jews just, the Gentiles sinners; the Jews wise and understanding, the Gentiles foolish and unwise; the Jews great and high, the Gentiles low and small; the Jews rich, the Gentiles poor; the Jews sons of love, the Gentiles sons of wrath; the Jews friends, the Gentiles enemies; the Jews thought clean, the Gentiles unclean, and raised of unclean beasts.

But if sometimes we likewise read the Jews called simply men; as also, sons of men, wicked, impious sinners, unwise, unworthy sons of wrath, enemies, unclean beasts, and so stigmatized, these Jews must be understood such as had fled over to the Customes of the Gentiles, which as the first Psalm speaks, Have departed to th [gap] councel of the ungodly, had stood in the way of sinners, and not in the Law of God. Of Jews, who called themselves Jews, but were not, but of the Synagogue of Satan, such as they are called, Chap. 2. of the Revelations.

Book 2. Chapter 10. The Jews formed 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 formed by the hands of God. God called the fashioner of the Jews. Adam first Father of the Jews. The Jews are called 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 formed 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 called the first Father of the Jews. God formed the Jews in Adam, when he formed Adam, the first Father of the Jews, and made him, in the fashioning of him, the first Author and Father of them. Wherefore God was called 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 formed 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 framed 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 measured 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 used 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 called 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 ascribed 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 sense as the Lord is called the fashioner of the Jews, Isa. 54. in the same signification the Jews are truly and properly called the work of the hands of the Lord, in the same place and the same Chapter.

Certainly Adam in the genealogie of Christ is called the first, and the Father of the Jews, where Christ is derived 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 called the sons of Adam, Psalm 58. If you truly speak justice, and judge rightly, ye sons of Adam, for ye work wickedness 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 judged wickedness, and in their heart and affections wrought the wickedness 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 worshiped me according to the command of men and doctrine; that is, they have worshiped 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 wickedness 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 Jews, Thou hast polluted the land with thy fornications and wickedness; which in another place he called to defile the earth.

Here the Jews are understood by the sons of Adam, who spake justice with their mouthes, but judged wickedly and wrought iniquities in their heart, and framed injustice in the Land holy and elect, which is as much to the Jews, as to live like Gentiles. And David, to deterre the sons of Adam, the Jews, from such deeds of the Gentiles, shows them what the Gentiles were, and what punishment they were to expect for their wickedness 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 theons of Adam, that is, the Jews, are here s [gap]eaking justice, and truly. If you truly speak justice, ye sons of Adam. Yea, truth was granted to the Jews, 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 Jews, 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 joyned 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 Jews who truly speak justice, are the sons of Adam, The sinners the Gentiles, who spake lyes.

Book 2. Chapter 11. 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 [gap] 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 says, 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 [gap]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 Prophese 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 [gap].

The Jews are called the sons of Adam upon the same account as Adam is called the father of the Jews, Isaiah 43. God reproing 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 only 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, says 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 kindred. 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 only from the Nation, but family of the Jews, nor were not only 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 cattle, and the sons of strangers shall be labourers and dressers of vines. Which ought to be understood of the servants of the Jews, or their hirelings, to which adde, six hundred such, which you may every where finde in holy Writers.

But not only by kindred, and exposition of kindred did God distinguish the Jews from the Gentiles, but would have them different in the species it self. He chose it for his inheritance, the kindred of Iacob, whom he loved, Psalm 47. Where observe, that the kin of the Jews 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 Jews is distinct from that of the Gentiles, whom you shall every where read confusely mentioned with beasts, and esteemed beasts in regard of the Jews, 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 Jews 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 Jews 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 formed out of the clay in Adam. Furthermore, the Psalmist comparing here the Gentiles to foolish beasts, says, 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, says 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 Jews 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 Jews: none of the Gentiles, says he, shall redeem his soul; God shall redeem the souls of the Jews, when he shall receive the Jews, or at such time as he shall receive the ejected Jews: the Gentiles shall rise to eternal death, or, which is the same, they shall die eternally by the fate of their Creation: the Jews 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 derived 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 derived 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 kindred 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 Jews, 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 recalled 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 confused 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 thronged 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 derived 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, witness 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 called 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 witness, where he speakes of those that were fit to be denizened amongst the Jews. Thou shalt not, says 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 reckoned 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 Moabiteand 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 Jews, as being notwithstanding of the same stock.

All the Jews are called brethren, because likewise derived from Adam, and all begoten of Adam. But the Gentiles were neither brethren amongst the Jews, nor thought the brethren of the Jews; for all of them were almost of divers fathers, because men innumerable were at first created, for which they were called sons of men, to distinguish them from the Jews, who were all the sons of Adam, and therefore were called sons of men. The Gentiles were not numbred amongst the brethren of the Jews, because they were esteemed 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.

Book 3

Book 3. Chapter 1. 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-essayed 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 [gap]leares, thn the Su [gap], Thatof the first [gap] [gap] [gap]

But indeed, to read, that which [gap]erlwaded by your Ottinonof [gap] with superstition, you dare, nor will not understand, is not to read it. Hereenof such Pitas in holy mysteries is entertained, and betake my self to that Faith which is the Sister of a good Understanding, and which loves right Reson. Hene then, those ill contrived, 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 dayman and created the male and femal [gap]. [gap] Oenesis speaks here of the species [gap] 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 days, 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 wch brought forth grass, fostered trees & cattle, 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 seemed 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 only 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 cattle 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 ont 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 [gap] 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 only 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.

Book 3. Chapter 2. 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 [gap]‘d in the first Chapter the six days 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 proved 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 derived; 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 framed 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 mentioned before: such beginnings of Narrations you shall every where meet with in sacred authors; yea books beginning with and, as Ezechil. And it came to pass in the thirtieth year. And Jonas: [gap] the word of the Lord came to Jonas. Hence is it chiefly prefumed, that this framing of Adam was not that which is mentioned in the former Chapter of Gen. Because it is granted by all, thatha [gap] 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 received from morning to evening. Therefore much less 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 performed 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 framed 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 breathed 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 [gap] 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 days 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 do, 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 learned, as it were by experience, in a certain time passed, That Adam being without a helper, had neither tilled, 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 performed 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 [gap]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 believed 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 oversliped, that Adam called that Female a woman, as being taken out of a man, nor called 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 framed 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.

Book 3. Chapter 3. 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 straight, 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, says 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 named 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 Cattle and Fowls.

Adam called by their names all creatures, and all Fowls, and all Beasts of the earth. But for Adam, says 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 esteemed, as is proved 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 framed 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 do 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 swelled, 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 called 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?

Book 3. Chapter 4. Cain a tiller of the ground. Abel a shepherd, and a keeper of sheep. Cain having killed 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 liued as other men who were created long before; yea, after the same manner as we know that Christ the Antitype of Adam, conceived 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 clothed them with the skins of cattle which had been killed. With which it is probable men in those days did use to cloath themselves; but who from thence will not guesse, that there were in those days 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 days beside Cain, certainly Cain was a very busybody. Therefore he digged 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 reaped, he made bread, then Cain too digged the quarry to make his Mill to grind; or, if they used no Mills in those days, 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 lived 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 killed his brother? And he killed 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 do. 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? ad why is ty countenance fall’n? If thou dost well, shalt thou not be regarded? but if thou do 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 wickedness. The which Michael Marole, Abbot of Ʋilleloing, very learnedly observed, 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 deserved ill, and straight betake themselves to flight. I say, he fled to another Countrey. To the East of Eden, says Genesis. The words that Can 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 feared 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 killed 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 ancient tradition, by word of mouth, or gained 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, says 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 rendered in Latine, sounds thus, And when Cain had craveled 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 says 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 called by their Officers & Commanders. And against whom did Cain provide this band of wicked men? Would he have armed 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 whm we doubt not. Nor do 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 do; 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 [gap] 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 killed, 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 says 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.

Book 3. Chapter 5. The Gentiles proved 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 deciphered by Claudian. Of the age of ages

Vve have seen that the Gentiles in their kind, and affection to their kind were opposite to the Jewes, were begotten of anotherock than the Jews; and also called and esteemed 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 [gap] minate beginning is unknown to all men.

On the other side we have seen Adam, from whom the Nation of the Jews is derived, 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 banished 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 [gap] multitudes of proofs by which it is abundant [gap] proved that the Gentiles are different from Adam and from the Jews of his posterity. But because it is said, That arguments joyned 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 ancient 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, believed 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 composed of living souls, and a God composed 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 traveled 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 assigned 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 deciphered the youth of Nature, where he speaks of the first and most ancient 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 seemed 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 sense Sanchoniato, who lived 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 rowled, 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 numbered them not by years, but by divers sums consisting of years. There were three kinds and names of those, as he says, [gap], and [gap], as he has found it written, contained six thousand years. [gap], contained six hundred. [gap], sixty. It was ordinary too amongst those of Mexico and Peru, to make up such hs of years in making up the account of the world, and numbred the age of the world by Suns. One Sun, says Goar [gap], 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 fixed stars, and wandring ones, in which they end their courses, or are joyned 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 called The returning year; because all the courses and conjunctions of those stars being ended, they returned, 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 called great, The wandring stars again that course begin, Which, when the world was new, they entered 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 described 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. ‘Tis ordinary, that all sorts of years are signified by Serpents taking their tails in their mouthes: according to all circular figures, which is alwayes returned into it self, as all years are alwayes returned into the same beginning▪ Therefore did Claudian assign a huge Serpent to this great year, and that Cae the pale and aged mother of years, encircled by that Serpent, and feigned that she devoured 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 [gap], and be as it were immortal, as the Phoenicians and Egyptians believed. 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 believed, 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 called 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: says he, God the creator turning the celestial globes with incredible swiftness, 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 only 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 called the body of times by Tertullian, Apol. 26. But is called 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 darkness do 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, says Horace, before Agamemnon, but all died unlamented and unknown; because they are shut up in the long and lasting night of Oblivion.

Book 3. Chapter 6. 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 reigned. 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 treasured 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 says 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 delivered, that those things which from their Predecessors they received confused, to their Successors they in like manner returned them. And if the particulars taken severally beget no faith; yet being joyned together, they will prove, that those Nations many ages before were reigned 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 furnished his Library with many ancient 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 believed 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 befallmen. You will haodly believe the number of years, that the College of Chaldaeans affirmed that they had spent in the consideration of the world, says Diodorus. For, til the expedition of Alexander into Asia, they reckoned four hundred and seventy thousand years, since the time they had begun to observe the stars. Diodorus [gap] thought it hard to be believed, 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, says 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 seemed improbable. For why, says 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 returned 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 ancient Writer who sets down thirty Dynasties of Kings, and writes, that they endured 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 Ʋulcan, was worn out of memory: whom they affirm to have reigned infinite ages in Egypt: And that the Sun, the Son of Ʋulcan, 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 embraced 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 believed. 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 examined, 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 ruled 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 days and years. For the days 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 less, 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 used for conveniency of reckoning, and a far 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.

Book 3. Chapter 7. 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-witness 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 declared 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 lived. The Priests rehearsing them, and shewing every one of their Statues, til they had shown them all, affirmed, That every one of them was, says Herodotus, the son of a Priest deceased. The Priests told, that the time that those Kings had reigned, was ten thousand three hundred and forty years. In which time they affirmed, that no God had reigned in humane shape in Egypt. But in relating these and the like stories, Herodotus very warily provides in the said Euterpe, And these things, says 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 called Divine, did mix his Philosophy with a great many Fables. Shall we think therefore that the History which Critias in his Dialogue called 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 ancient Egyptian Priest mocked Solon, who told him of the ancient 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 ancient, 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 performed 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, says 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 wondered 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 reserved so sacred in their Temples, in their holy Bibliotheicks; which they entituled, the Medicine of the mind: as the Library of the most ancient King of Egypt, Osimandius, was styled. Solon believed before, that the floud of Deucalion was the most ancient, and taken out of the most over-worn records, and believed that there was nothing known before it. He wondered 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 called 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 returned 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 madness 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 revealed to the Jews, to whom God first manifested and declared himself, to them first in Adam, and afterwards in the rest of the Patriarchs of the Jews. This God was hid and concealed from the Gentiles; as was the Altar in Athen [gap] dedicated to the unknown God. The Gentiles were blind in the knowledge of the true God; But who casay that they were blind in the knowledge of th [gap] 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 clearsighted? 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 called, 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, says the Lord: that is, in things which rellished of the deduction and kindred of the Gentiles, of their own creation, which belonged 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 flocked 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 gulled and abused 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 ancient: as also that contention which continued long betwixt the Scythians and Egyptians. As likewise that which is spoken of the ancient descent of the Phaenicians. The French imagined 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 defined the space of any time, not by the number of days, but nights, and observed the birth-days, the beginnings of yeares and moneths’ so that the day followed alwayes the night; which Caesar diligently observed 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 reckoned, most prodigious: According to which, says 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.

Book 3. Chapter 8. The most ancient creation of the World is proved, 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 observed the motion of the stars; Astrology, which observed their Periods; and Magick, which found out the harmony of things celestial with terrestrial, flourished 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 sojourned 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 skilled in it, could no otherwise have been found out but by knowledge of the earth. For the first men by several experiments observed 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 enquired from the Sun the causes of all these vanities, and changes of days and nights, Summers and Winters. They observed, that the Sun went out, and returned to the Aequator, as they called it, being confined in his course by two circles on both sides, called the Tropicks, through a circle which they called the Zodiack, which touches the two Tropicks, but cuts though obliquely the Aequator. And that those Countries which the Sun looked 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 placed betwixt the Tropicks and the Poles, enjoyed a meeker heat. The two cold ones, which from the Polar circles, environing the Pole it self, were always benummed 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 assigned to move, and every motion might have his own Meridian.

The Sphaere being thus invented and framed, 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 placed those that inhabited betwixt the Aequator. In the Parallel, those which were under both Poles. In oblique, those which lived in places betwixt the Aequator and either of the Poles. To those that inhabited the direct Sphaere they observed, 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 remained 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 days 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 days, and shortness of the nights in Summer, was recompensed with the shortness 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 placed in parts opposite of the Meridian; who had their times altogether different, both their Summers and Winters, and their nights and days. 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 gathered over all the world.

Book 3. Chapter 9. Of the antiquity of Astronomy

But whatsoever belongs to the Sphaere, were but Rudiments of that wisdom and Astronomy, which flourished 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 observed the seven Planents placed one above another; and innumerable sixed and wandring stars higher than those Planets, towards the North and the South, distinguished by several figures of constellations. They observed 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; seemed 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 eclipsed, 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 Ʋenus go round the Sun, and are called his followers. That Mars, Jove, and Saturn, are not so tied 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 broached of some, that said, that the heaven moved, and the earth stood still: of others, who swore the contrary, that the earth moved, and the heaven stood still. Affirming, that the stars moved in very free distances, or bounds, and that their natural motion was from the East to the West, and those that moved more slowly to the West seemed to move toward the East. And others on the contrary affirmed, that the stars were fixed and planted in solid sphaeres, by whose motion they were turned about, and together with them did move from the East to the West. And, to end in few words, several Theories were assigned to every Planet, found out by long observation and experiment, which could not have been atchieved, but in a very long time and observation. They observed 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 tediousness I passe by: All which, because they are already published, 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.

Book 3. Chapter 10. Of the antiquity of Astrologie

But although it must needs be a vast and incomputable time in which those first searchers bestowed 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 wch 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 advanced their faces to heaven, to attain to the positions and motions of the stars. The Astrologers who followed them, returned 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 believed, 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 happiness to men; those malevolent, which foreshewed danger, and were destructive to men. That those were mixed 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 foreshewed 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 days in the Tetragon. That benevolent stars softned the force of a climacterical star or place; and that the aspect of a star sometimes changed the aspect of a sign. They observed 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, received 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 called 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 styled, the twelve rewards of Fortune: and so styled by the learned Salmasius, not the labours of Fortune, as they are commonly called. According to the position and fabrick of the Scheme, they ordained 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 allayed, 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 enquired 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 seemed well or ill disposed, when the Planets were placed 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 assigned 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 inquired out and invented, and accommodated and fitted carefully to their definitive art.

They observed 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, days, and hours, to the following stars; and those that followed, to those that next them ensued. That the general Lords of the time, received its times from none, but from its self: But did dispense them to the particular Lords of time; and that these particular Lords, who received 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 ancient Astrologers have been, especially in the giving and receiving of time which the stars substitute to another, did borrow from one another. They observed 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 happened 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 mixed: so were mens actions and fortunes mixed upon earth.

Several things besides were observed 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, says 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 ancient 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 says 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.

Book 3. Chapter 11. 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 turned towards heaven, and gaind from the dimensions of the earth, the dimensions of heaven. Astronomers, who succeeded them, strayed long in heaven in finding out the courses of the stars. Astrologers, who followed them, looked 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, turned 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 turned 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 called 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 assigned 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, called by them Trismegistus, and esteemed a God, performed 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 confirmed 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 ancient 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 flowed frō 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 feigned, 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 hindered 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 infused by intelligences, by ways of mediate, or impressed 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, seemed to produce hidden effects by the influxion; of stars, and things natural sympathizing with the celestial. And imagined, that the celestial influxions, mixed with the power of things natural, produced 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 called down, and the Gods themselves forced by their charms, by sacrifice, consecrations, incense, invocations and imprecatious. Those forms of gods and stars they called 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 [gap]times unfortunate.

The direful shapes and Gods that ruined Troy, Present themselves. In sacrificing they appeared either hostile or friendly. For the depulsion of hostile appearances, the Purple tyre of the head was appointed amongst the Romans, as Trojan Helenus ordained 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 expressed hidden effects in like shapes, as it were by sympathie, and that the Gods expressed the truth of Ideas by manifest Images. As also the ancient Priests of several things composing one thing, likened 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 ancient Nations.

What shall I speak of those Magical words breathed 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 turned back, the Seas staid, the Sun stopt, the Moon cleared, the stars pulled 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 turned back, Ghosts called up, mens shapes changed, 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 surie and madness, after watching; in all which things there were predictions of future things.

It is not my desire that all these things which I have declared, should be believed. 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 skilled in, according to the Hebrew. Writers themselves, and not only in that, but all the w [gap]sdom of the Egyptians; as says 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 learned 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 do 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 observed, weighed, and demonstrated.

Book 4

Book 4. Chapter 1. Adam, though framed 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 do 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 gained 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 framed 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 traveled about the world, and viewed it. But such a thing could not be performed, but by daily journeys, meditation, and comparing, according to the Psalm, One day [gap]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 [gap] books of Moses, use to referre the inventions oall 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 [gap], if I be mistaken, let it be upon my self. [gap], 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 bestowed so much pains and clearness, 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 opened himself unto them not always under one name. And in the Gospel hindered the Devils and the Spirits from divulging who he was. Besides, whatsoever he said was a Parable, and by divers circumlocutions he delayed 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 observed 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 [gap]onicles, are gathered out of the books of Nathan, Gad, Jehu, Hosea, Isay, &c. Whence they are taken and gathered, 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 believed by all. These Reasons [gap] 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 called; and which, being written by Josuah himself, is reckoned 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 passed Jordan; nay he never passed it: but he that writes Deuteronomy, says 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 performed 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 called 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 ancient and first original, that City was called Jair, deriving the cause from Moses to his own time: and therfore, as was fit, called it Jair from that ancient 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 bigness 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 measured 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 Ogof 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 gained 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 days 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 [gap] Nations, Edom, Moab, and Ammon. And befides in the same place. Abishai the son of Zervia, smote Edom in the valley of salt, eighteen thousand, and put a Garrison in Edom that Edom might serve David. Therefore in the time of David, and not of Moses, Edom became a land of possession to Israel, as God had promised, as being a lot and part of the Holy Land. And hence it is gathered, 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 confused 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 conjectured 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 thn of age.

That which we read in the 10 of Deuteronomy is misplaced, The Children of Israel removed 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 removed 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 [gap]onging to the bu [gap]ness. 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 Jodan. For how could Jethro come to Moses hison-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, returned into Egypt, before he went out. The which that he might do, 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 confused 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.

Book 4. Chapter 2. 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 clearness 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 consused 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 thickened by a tempest, the rays of the Sun which dart through it witness that the Sun is there: so also in those obscure and hidden clouds of the extracted Copi [gap], 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 mixed with the wheat. I know, that the building of Christ is raised with gold, silver, wood, stone, hay and seed, confusedly intermixed. And I know also, that such things are built up with, confused 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 distinguished 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 weakness, rather to call it, to presume my self inspired 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. Foif any one have not the Spirit of Christ, he is not Christs, Rom. 8. Trusting in the help of that holy Spirit, and moved 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 ventured upon nothing, which I have not weighed in the scale of Reason and Faith.

That the same fate which swept away abundance of prophane authors, hath likewise consumed 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 delivered in Sinai; the Ceremonies prescribed in that Law; as also the History of Four hundred years, in which the Jews wandered 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 learned those things, and the ancient monuments of the Jews, and the first creation, out of ancient Writers, and by Gods instruction. For although we know no Writer more ancient than Moses, yet who dares deny that their are Writers more ancient? 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 observed, without all incon [gap]enience) it is thought either from bookes in his owne time extant, or from ancient traditions derived 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 learned to speak from the Hebrews, Why should not we think they learned 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 received the Jewish Chronicle from them, which he wot.

Truly I think that Moses, whose end it was to write chiefly his own History, and the History of the times wherin he lived, wrote very briefly all the things which were before his own time; especially such things as concerned the first creation And those which were the gatherers of Copies, touched 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 ancient 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 makeso mention of those men. Yea I thought it enough, that it had not exprely 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 named in Genes’s. For it is well known, that all things are noret 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 planing 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 abandoned 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 days, 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 do not mind that which Iohn Cameron, a most learned and acute Divine has observed, That these things were by Moses mystically passed over, and mystically observed 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 derived 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.

Book 4. Chapter 3. 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 appeared 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 believed of the darkness in the death of our Saviour, is of the same strain. For the Divines think, that this darkness 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’rcast with the darkness of incredulity.

Here let us speak of the Star which appeared 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, says 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 believed; 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 fixed 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 wie men might have discerned 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 fixed 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 swiftness? 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 proved, that most, thought not the wisest Interpreters, erre, who think that that Star appeared to all men in heaven, which appeared indeed to the wise men only, only 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.

Book 4. Chapter 4. In the miracle of Ezechiahs sickness, the Sun 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 less 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 [gap]. 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 placed 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 fooled with vain jugglings. For, good God, what a mistake is this, that has befooled 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 turned 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 passed 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 sickness of Ezechiah, than in the death of the Lord. There was darkness only about Jerusalem in the death of the Lord, and should the Sun shine longer to the world, in the sickness of Ezechiah; Christ died, Ezechiah was only sick; Christ in his death was perfecting the redemption of the World, Ezechiahs sickness only concerned himself and his people: How ill such comparions 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 Ezechah 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 Judah, 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 Judah: Nor had the Babilonians needed to have enquired of the Jews 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 weighed 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 placed 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 designed the smallest minute of every one of these degrees and hours. But these lines are hre promiscuously called 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 called 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 seemed more easie for a shadow to goe forward, than to turn backward, he required that which seemed 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 asked 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 [gap] 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 performed really not in the heaven, but in the dyal. Nor had it been a miracle, that the shadow was turned back in the dyal, if the Sun had turned back in heaven; for the shadow follows the motion of the Sun in the dyal, not b [gap] 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 shewed 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 wordof 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 do, the dyal standing in his own place, and the gnomon of the dyal not being stirred, 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 deceived, who think that the heaven and the Sun went backward. I say, that they are deceived, because they have averred it as a general miracle in the heaven and Sun, which was to be understood particularly, and in the dyal of Achaz.

Book 4. Chapter 5. 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 stoped, Ecclus. Chap. 20. As also, stood stil, and obeyed 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 resolved 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 revenged 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 boldness 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 remained 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 Mountains; whence a little of the heaven appearing, allowed 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 looked upon, had it stood still in the midst of heaven; God therefore retained 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 [gap]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 waxed 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, says 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 do 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 do 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.

Book 4. Chapter 6. Where the miracle is of the Jews garments not worn out in the Wilderness, and the not wearing of their shoes

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 waxed not old. It is cōmonly 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 shoes, that could not be spent nor grow old; and so soon as they put shoes upon their childrens feet, as the childrens feet grew, so the shoes 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 & shoes of, that their clothes were not worn out, because they had several changes, that their shoes 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 reigned down to them out of Heaven, Water flowed 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 Wilderness.

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 sense he expressed, He opened himself more clear in the 2 Chapter of Deuteronomie, The Lord knows thy journey, how thou passed 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 shoes might burst in their upper leather, but their feet not to be galled, because they had leather enough in the Desert, so that they could not be bruised either with a worn or cobled shooe. So understand that place where tis 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 [gap] 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 [gap] [gap]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 shewed the abundance of clothes and shoes which they had, because neither their clothes nor shoes grew old, because they changed 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 mat 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 shoes found, and more than enough of materials to make both clothes and shoes. 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 shoes at a price.

Book 4. Chapter 7. 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 believed to have overflowed the kingdoms of the earth with most mighty overflowings, and which I rather believe overflowed 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 showed you before, that the Jews were framed in Adam, and esteemed 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 called 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 placed 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 suffered 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 says 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, mixed 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 wickedness of the Jews, that he had made men, and wrought the clay of which he framed 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 expressed, mean their own: As I observed of the darkness 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 framed, 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 called men, in comparison of the Gentiles; that the Gentiles on the other side, compared to the Jews, were called 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 cattle of it, from the creeping things to the birds of the air; except only Noe, the Jew, who according to Gods command framed an Ark, to escape the violence of the Deluge.

The treasures of the great depth were opened, says Genesis, and the windows of heaven were opened, and it rained upon the earth forty days 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 increased exceedingly, and filled all things upon the face of the earth. And the waters prevailed exceedingly upon the earth. And all the high hills were covered under the whole heaven. The water was fifteen cubits above the mountains which it had covered. 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 Judah perished, when Palestine was drowned: which words, if you take only the literal sense of them, seem to intimate, that all the earth, or both Hemispheres, round about which the Sun takes his course, were overflowed.

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 dissolved 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 disgorged upon the whole earth; which is a mere soppery. For these things were written in a high stile, to expresse the abundance of rain by which the Land of the Jews was overflowed. 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 its 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 terror 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, says Genesis. Which mountains of Armenia, as they look toward; Palestme, make up a part of Syria, next to Palestine.

But, certainly Iosephus ment 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 [gap]ritten of the Ark, in which the chief of our Family was pr [gap] 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 Jws, whom Iosephus calls his own, and his own stick bing a Jew himself: Who, I say, was the chief of the people of the Jews after the Foud; for Iosephus derives the first kindred of the Jews before the Flood, from Adam; by which it is very clear, that only the reliques of the Jews were saved in the Ark, and that the Family of the Jews was restored by Noe, who was the second beginner of that kindred after the Deluge.

Book 4. Chapter 8. The same which was proved 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 returned to him at night. For that branch with green leaves which the Dove pulled from the tree, was not of those Olives which the Deluge had overwhelmed; 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, gathered from an [gap], free from dirt and slime, that branch with green leaves, to shew to Noe a flourishing, not a withered 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 mixed 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 thee 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 defiled with most filthy clay; As also all the Olives were drowned 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 whelmed them, to have been altogether spoiled 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 tryed 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 tims a whole rod of de [gap]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 [gap]ntain, into the Euxine sea. And let us know his de [gap]cent, not in a hundred, but six hundred ros measuring; as also, that after the measuring ofx 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 deci [gap]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 drowned, that the waters of it are raised from the bottom perpendicularly a whole mile. Which height will doubly out-vie the height of the highest hills. 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 untouched, and dry, as before.

Think so likewise of the deluge of Noah. Concerning whose waters we might easily gather how much of Asia they overflowed 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 raised against those waters that flowed 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 forof 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 swiftness of her wing, with which the Dove is naturally endowed, as also by the leading and conduct of God Almighty, she went to fetch the pledge of peace, by which God was reconciled to the Jewish Nation: But she had not flown so far, if she had intended to pluck a withered, and a slimie branch, for there were enough hard by the Ark.

Book 4. Chapter 9. This same is proved 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 believed that all mankind was o’rwhelmed in Noahs Floud, they likewise believe that the losse was repaired 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 yield to them. Read but attentively the tenth Chapter of Genesis, from whence the reparation of all mankind is ascribed 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 mere 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 named, 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 business be well looked 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 mere 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 called 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 called 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 loved and chosen? Truly we have shewed 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 called 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 hedged in by neighbouring Nations, as they call those Islands of houses, which are hedged 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 Jews, 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 ruled, who governed 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 ancient date, that it runs back, not only to fabulous, but unknown times.

Justine rehearses those that are more ancient than Ninus in his first Book, Vexor, who ruled Egypt, and Tanaus, who ruled 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 wondered 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. Its 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 flourished 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 days of Solomon. For Solomon was joyned 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 overwhelmed it ia general deluge; which by very strong arguments, and most approved 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, says 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 untouched, kept likewise untouched for the space of six thousand years continually, and used and observed 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 observed upon that Verse of Virgils.

Th’old Cities sacked, reigned in for many years. Ancient, says 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 ruled 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 entered. From him (says Solinus in his 25 Chap.) unto Alexander the great, there are reckoned 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 lived. 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 says that Sanchoniato lived in her time: and makes Iombal more ancient than Sanchoniato; and says, that Sanchoniato received many things from Iombal out of Porphyrius. And Eusebius relates, that Sanchoniato met with some reserved 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 reckoned amongst the sons of Noah. And it must needs be, that those volumes lay without the Ark, and were preserved, 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 reckoned from Adam to Abraham the Chaldaean, or to Moses the Egyptian, and it is unadvi [gap]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 inconsiderateness, 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 proved, because Ʋr of the Chaldees, is called by Eusebius, Camarina: and Camarina is the same with the City of the Chaldaeans. And the Camarini were called 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, [gap]rom whom Philippus Codurcus, a learned man, andell skillin 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.

Book 4. Chapter 10. 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 deceived 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 Genties, 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 [gap]28. A short garment, says 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 called eternal, before time, and before all things created. Another, by which eternity is bounded by ages, and the beginning of the creation. These two [gap]gnifications of eternity, are both together comprehended in that place of the Proverbs, where Wisdom is brought in speaking after this manner, God possessed 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 ordained and installed 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 evidenced 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 called the Gospel in these places, An opening of the mysterie, which was hidden and concealed 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 promised before eternal times. St. Peter speaking of the same in his first Catholick Epistle, ch. 1. says, That Christ was foreknown before the foundations of the world were laid. By which places that difference of eternities which I observed, is evidently found, That eternity is called 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.

Book 4. Chapter 11. Of eternity beyond eternity Of eternity to eternity. The Kingdom of Messias, how eternal

As God is called eternal before eternity, he is likewise called eternal after eternity, or beyond eternity. God shall reign to eternity, and beyond it, said Moses in hisong: 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 ma Nation before me. That Covenant made with the Israelites is called 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 placed with Israel for eternity. Take that eternity, not beyond eternity, but to eternity, in which sense Ecclesiasteis 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 haset 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 Ile 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 witness in heaven. Where a faithfull witness 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 witness 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 raised 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 confined the depths, when he placed the heaven above, and weighed 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 weighed 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 thn 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 reigned 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 reigned 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.

Book 4. Chapter 12. 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 Lawnd 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 [gap]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 Mon 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 reckoned 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 neer 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 iteif 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 whoe Sea, or a grain of Sand to the whole shore, a thousand years should have the same proportion to the day of eternity, which containthe 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 observed that the Psalmist in that place meant, that there could be no proportion or comparison betwixt 1000 years & Gods eternity, which 1000 years he compared 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 wih these testimonies of holy Scripture. That the ancient Physiologists and Historians did believe, that the world was eternal, as also affirmed 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 undetermind, 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 seve thee for ever, that is undeterminately, and so long as he lies: I passe by a great many places of this same sor [gap].

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 undersood 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 betwixts 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 [gap] Adam. Of these there is neither mention nor knowledge: Of the other there is certain knowledge and memory.

Book 4. Chapter 13. Of the ages of creatures describd 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 ancient, 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 received 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, vouchsafed to have described 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 reckoned from Adam, from whom to H [gap]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, ascribed 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 consumed with too much fire, or the lower drowned 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 watered them, or ever should. Nor were they watered at any time with any other water, than which either flowed over from Nilus, or sprung out of the bowels of the earth. And for that cause, being not much subject to fire, nor overwhelmed with water, some men were always preserved with them, sometimes more, sometimes less, but never a general desolation. For which reasons they reser [gap]‘d alone the most ancient 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 [gap]royed either by water or fire, in certain space of time had lost both letters and knowledge; and entered 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 flowed 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 [gap] ring jaws the Egyptians could not rescue themselves. For they, though they showed 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 caused the deeds of all Kings before him to be abolished, that a new beginning of all affairs, and Kings, might begin its computation from himself; whence the date of Nabonassar was derived. Alvarez a Samedo in his History of China, relates, That a certain King called 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 altered the computation of time, when they changed the Epoche, and would have the times named by their names. Hence those known Periods, from the death of Alexander: of Augustus, from the fight of Actium: and that which was called the Epoche of Dioclesian. The ancient Aegyptians renewed the intervals of their years, as often as they received new Lawes from new Kings and new Conquerours. Which Scaliger in his Book De emendatione Temporum, says they did very frequently.

We must needs imagine that all climates of the world have been diversly ruined, 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, behoved to make up their losses. That by divers chances and fortunes mankind hath been tossed 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 ancient of Nations.

The Christian Fathers who lived 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 wie in those things which belonged 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 placed 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 scoffed at the Antipodes. Truly they would pity themselves, if they should hear or see those things which are discovered 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.

Book 4. Chapter 14. They are deceived, 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 ancient 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 seized upon France, and changed 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 conjectured, 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 resolved to restore. But, says 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 dreamed. If such things, says he, be believed, I see a great danger imminent to Religion.

Grotius had [gap]ittle before read a little discourse of the Prae-Adamices, undigested, and about to be revised, which he under colour of friendship, by an acquaintance had required 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 wh 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 called 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 less 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 proe 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.

Book 5

Book 5. Chapter 1. Men behoved to die, to become immortal. Men dye in Christ. They behoved first to sin, and be condemned 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 renewed 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 behoved 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 behoved 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, seemed 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 harshness he deemed inconvenient to himself. He resolved 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 sinned against God, when that fervour which was within them, the corruption of their imperfect nature, forced 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, turned from the uprightness of their creation into the wickedness 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 resolved, that all should sin, and by one man be condemned; 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 framed 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 migdie; 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 changed or restored unto their estates, and by which things only agreed upon were ratified, and by formality of which they did obtain in ancient time, and yet obtain the lordship of most things. All these things might have compassed 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 called them in that place of the eleventh Chapter to the Hebrews, where Isaac is presupposed, 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 sinned, were guiltie, and were condemned 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.

Book 5. Chapter 2. Of Original sin. It is inherent. It is imputed. What it is to impute. That is imputed, which is joyned 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 referred 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 considered 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 passed from Adam upon them all. The one is proper to all men; the other a stranger, and called 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 conceived and born, according to that of the Psalmist, In sin hath my Mother conceived 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 joyned to them. The sons are said to have sinned 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 ordained, 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. Its 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 caused, 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 swived to death. And whose wickedness was so rigidly imputed to all the Tribe, that all the Tribe for that wickedness, 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 ‘tis 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 do 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 called 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 framed 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 believed 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 referred to Adam, but Adam ought to be referred 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 referred 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 designed 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 referred 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 mere mystery of God, so was Adam imputed to men, not by nature but by the mere dispensation of the divine mystery.

Book 5. Chapter 3. 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 dyed 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 raised 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 called 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 confirmed 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 flowed 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 imagined in the similitude of creation, and formation. According to that mystical communion and conjunction, Adam and Abraham are called 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 ordained, being the Prince of all mankind; that so soon as he should transgresse the Law of God, he should not only 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 obliged 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 business without their knowledge. Adam broke the Covenant of God, and according to that punishment of imputation, which God upon that breach destined for all men, all men are likewise thought to have broke it. Adam was a common Representative of all men. Men sinned 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 wickedness of the Sodomites, both their Towns and themselves were destroyed. 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 Adm; For the earth was cursed for the rebellion of Adam. The Serpent was accursed 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 joyned in no societie with Adam, endured the condemnation of that fault.

This was the difference betwixt inflicting of punishments in Physical, and punishments ordained 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 mere guilt, which ought mystically to be understood. Nor did the punishment ordained 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 imagined 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 days of his life; which I shewed 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 mere 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 applyed to Adam, and to all men. Nor did Adam really die, nor man ever dyed really by the decree of that condemnation: one Christ alone, who was the expiation for all sin, both ought to do, and did that, and dyed 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 sinned, and in the place of all men, who were esteemed to sin in Adam. And God sustained the punishment for Adam, and for all men, who ought to have dyed for Adam, and who from that very minute wherein Adam dyed, 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.

Book 5. Chapter 4. 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 caused guilt. Which is proved by the example of Adam when he sinned

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, says 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 says 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 less 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 sinned, and so have deserved death: Nor were all men really and actually in Adam, nor are they to be thought to have sinned 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 wickedness, which is by traduction, and propagated by generation, are different.

The Divines do confesse those two together, who say, that original both as it is imputed, and as it is naturally derived, 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 condemned 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 linked, that they make not up more guilts, but one entire guilt, which by traduction of propagation, as they say, passed 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 joyned, 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 viciousness 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 senes of Adam and Eve were corrupted before both did eat and sin. Both were deceived with the fairness of the fruit, sweetness of the smell, and softness of the touch, the enticement of his Wifes tongue, and deliciousness 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 sinned by his sight, before he sinned by his tast: He saw the fruit, and as his liver was apt to concupiscence, he covered it. The concui [gap]cence was a sin; And according to the saying of or Saviour, Adam who coveted the fruit, sinned before he did sin. He sinned by concupiscence which is called 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 tooid sin, and full corruption, which engenders death. The concupiscence then of Adam did corrupt him, before he was corrupted by thatn 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 sinned, his crooked reason was faulty, before that his vitiated intellect had sinned. 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 sinned eating the forbidden fruit, because his senses were first corrupted, his reason first depraved. And Adam sinned twice, first in his sences and reason, before he sinned 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 touched 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 joyned in him after he had sinned. But these were not always joyned in Adam: That league was not entered 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 caused 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 joyned, and made up but one guilt of two. Under the Law legal imputation of Adams sin, and imbred corruption joyned: But therefore were not so indivisibly & closely joyned, 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, flowed from the transgression of the Law by Adam, which passed upon all men; from imbred corruption flowed 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.

Book 5. Chapter 5. 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 distinguished, and not joyned sin naturally inherent, and that which is imputed. He hath distinguished and not joyned 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 joyned 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 sinned, 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 imagined, 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 mentioned. But Moses tels us no where that which St. Paul first declared, That sin entered into the world by the sin of Adam, and that death by that sin passed 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, says he, sin entered 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 entered 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 entered into the world through the Law by Adams sin, there was another, [gap] in the world, as the Apostle witnesses; [gap] 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 [gap]whilst there was no Law. Nor did the Apostle joynn 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 [gap]ndles.

By one man sin extordnto the world, and by sin death, the Apostle adds in that place. Where observe, the death which the Apostle here meanis not intended the natural death, which was deeply rooted in the bowels of meir by innate corruption, and by the depraving of his [gap]ation, but the spiritual and mystical death is here to be understood, which followed 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 sinned in Adam. They are, I say, thought dead in Christ, by similitude, parable, and fiction, mystically, as Isaac was supposed killed 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 suffered in Christ, as no man actually or really ever sinned 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 passed 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 followed the nature of Adams sin, and which by mystical imputation, passed from the death of Christ upon all men. And Christs death was called a transient death, as the sin of Adam was called 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 only 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 reigned from Adam tll Moses. Death reigned from Adam, and that Law which Adam brake, until Moses, and that Law which was in force from Moses till Christ. Christ dying, extinguished 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, nayled 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 reigned 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 reigned after Moses, and after legal death of Adam and Moses, [gap] the same death reigned, 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 deserved by the sin of Adam: For when Moses was dead, that was destroyed. Death reigned upon Adam till Moses, they must then be understood of a natural death, the destruction of which God has deferred 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 [gap]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 sinned in him: That they sinned in Adam, by imputation, not since Adam by imputation: That they sinned [gap]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 sinned 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 deserved a guilt to Adam, and in him to all men, and which not actually, but by imputation passed 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, caused the imputation of that sin: Nature begat the real inherence of habitual sin, which is wickedness 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 do: 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 less could the imputation of that disobedience produce that corruption. Tha [gap] imputation, which is an effect meerly spiritual o [gap] 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 gathered, that the natural traduction of Adam did any way conduce, not to say was necessary to the imputation of Adams sin.

Book 5. Chapter 6. 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 seemed 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 business. We must here consider what damage men received 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 ordained 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 opposed, 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 meekness 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 darkness is said to have produced light, and death raised up life.

They are much deceived, who think that eternal death ensued that condemnation of death, which was decreed upon the sin of Adam, For I think it is sufficiently cleared 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 reigned 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 lived as long as the Law lived, and when the Law was extinct, that was likewise extinguished. That legal death reigned as long as the Law reigned, 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 do 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: Goodness 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 vitiousness 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 transformed and new created, behoved 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 behoved men by the imputation of Adami sin, first of all, as it were with woad, or the first ground, be wrought & drenched, 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 flowed 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 extinguished 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 [gap] [gap] 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 called, 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 plucked 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 restored 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 beloved 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 goodness 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, whn 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 destroyed. I sa [gap], 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 extinguished, and the justification of Christ may be revealed 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 confined 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 seemed in God cruel against mankind, seems rather to have been designed for the salvation of man.

Book 5. Chapter 7. Why Adam, who sinned in the nature of a head, was not likewise punished 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 proved, that it would be clouded to cite all proofs; Only that Law held not in Adam, who, although he sinned as the head, yet he was not punished as the head for his sin. For, if all sin and wickedness, all feavers and plagues, and eternal death it self, as it is believed, enterd into the world; and passed 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 sinned, What was the reason thar 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 business 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 business of Adams sin; all mankind did equally fall into the imputation. And as this rendition according to the School men, is neither less 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 less; nor can the sin of Adam be thought to be imputed more or less 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 sinned to himself in that natural sin he gained 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 less, according to mans nature, more or less corrupt, as likewise all natural punishments admit of more or less, and all natural evils which ensue upon that natural sin: And as Adam beyond all other men was of a less corrupt nature by the prerogative of his creation, which he had from God himself; so sinned he less than other men in natural sin; And was less 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 business 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 flowed 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 tied 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; Bellygods, 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 bleered 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 less grievous in humane bodies, as the badness 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 less 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 deserved 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, debarred 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 mere 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.

Book 5. Chapter 8. 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 lived 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 lived in the days of Adam, and who were born before Adam, and shall be born to eternity, and the one sin of Adam caused 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 reigned 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 sinned; 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 sinned. Men that were sinners according to the similitude of the transgression of Adam, born before Adam. Men that were born after Adam, sinned 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 removed 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 sinned as Adam did, it remains, that all sinned, 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 esteemed in the same condition, as if they had performed 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 transformed into his image and similitude, and to have sinned that by similitude, which the other sinned 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 happened to all men, and to have sinned as Adam sinned, and to have suffered the same death which Adam suffered for his sin, By one man, says he, sin entered into the world, and by sin, death: I say, he would have all men turned into the image and similitude of the transgression of Adam, that they might all be thought to have sinned, according to the similitude of the transgression of Adam, and the like death reigned over them, which reigned 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 reigned from Adam upon those also who had not sinned, 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 reigned 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 reigned 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 passed 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 believed 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 says manifestly, they sinned 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 sinned 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 sinned 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 sinned not according to the similitude of the transgression of Adam, because they sinned not actually as Adam did; Yea, if they had sinned actually, they had not sinned 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, deceived those most famous men, which were inherent to him; together with that legall sin which passed upon all men. For they imagined that children sinned not according to the similitude of the transgression of Adam, because they sinned not actually as Adam sinned. As for example. Because they killed not actually, as Adam killed, or might have killed; 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 sinned 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 concerned 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.

Book 5. Chapter 9. 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 saved

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 reigned 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 sinned; For grant this, and it is impossible to imagine that death passed upon all men by the seed and sin of Adam, because it is impossible to be done, and impossible to be conceived, 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 sinned, Why should we not think that death seized 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 reigned 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 kingdom of Death. Since that time then when the kingdom of death was in force. From Adam, and since that time, wherein Adam, and all men in Adam deserved to die for their transgression; who by Cassiodorus are elegantly said, To have deserved death, before they tasted of life. Death then reigned 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 reigned 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 allowed 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 transgressed? 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 seemed 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 saved 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 turned 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 cloathed in shadows and figures, as one ‘Who sees in clouds, or thinks he sees the Moon.’ They smiled 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 lived 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 discerned 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.

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To all the synagogues of the Jews

As many as are scattered through the whole world.

Holy and chosen nation! Sons of Adam, who was the son of God, and therefore sons of God yourselves as well. Someone or other prays for your salvation, and would that he were one of you.

Great are the things I have said about you in this treatise, where I dealt with your Election. Far greater are the things I shall say about you in the next, where I shall treat of your Restoration. I know for certain that it will come to pass. And if God is at work in any way among us by secret thoughts, I hope and I trust that it will come to pass very soon.

God will tear away that darkening cloud which dulls our eyes and yours, the eyes of Christians and of Jews. You Jews will see, according to your Prophet, that same Jesus of ours whom your fathers pierced, coming to you and to us in the clouds. And we Christians, in our turn, will see, according to our Apostle, your Redeemer coming out of Zion, blotting out your sins and ours.

For Saint Paul has openly declared it, in chapter 11 of the Epistle to the Romans. All Israel will be saved, as it is written: a redeemer will come out of Zion, who will blot out the iniquities of Jacob. But he who will blot out your iniquities will blot out ours as well. Therefore, if, as Saint Paul declares, “Your redeemer will come,” he has not yet come, but he is going to come. He has certainly come to the Gentiles: Jesus, our redeemer, the redeemer of the Gentiles. But he who came to the Gentiles, Jesus, the Savior of the Gentiles, in the flesh, that same Christ, that is, the Messiah, will come in the spirit, the Savior of the Jews. Jesus, who is called Christ, has been born, as it is written in the Gospel of Saint Matthew, chapter 1. That is: the Jesus of the Gentiles has been born, he who is called the Christ of the Jews.

The mystery of Jesus our Lord, who came to the Gentiles in the flesh, was unknown to you Jews. It was hidden from your fathers, and, what is more, it was kept silent from the whole world, from the creation of the world. Saint Paul wrote this in the last chapter of the Epistle to the Romans, where he called the Gospel the disclosure of the mystery that had been kept silent and hidden from the ages and from times eternal. You were hoping in him who was going to restore the kingdom to Israel. But Jesus in the flesh was overthrowing the kingdom of Israel, so that he might set the Gentile in the place of Israel. It was a mystery unknown to you, and unknown to the ages themselves. For this reason you did not believe in Jesus, nor were you able to believe in him. The Gospel of Saint John noted this, in chapter 12. For Isaiah had said: “He has blinded their eyes, and hardened their heart, lest they should see with their eyes, and lest they should understand with the heart, and turn, and I should heal them.” God had put off your conversion and your healing to another time. The Lord is said to have hardened your hearts when he did not soften them by his Spirit, and did not bend them to the knowledge of that mystery, which is the power and the might of God unto salvation for everyone who believes. But that power and that might were wholly from God, not from men, and so not from you either, inasmuch as you were men, and not gods.

This, surely, was why Jesus himself, at the very moment when he was being crucified by your fathers, and knowing full well that they did not know him and that they were sinning in ignorance, prayed these words to God from his heart, for them and for you: “Father, forgive them, for they do not know what they are doing.” And what is more, that same Jesus, crucified by you, will show himself to you from heaven. And he who overthrew your kingdom when he came in the flesh, that same one will restore that kingdom of yours to you when he comes in the spirit.

You will stand thunderstruck at so great a miracle. But do not be shaken. It will be more abundant for you, and better, than it was for your fathers, who did not know their own brother Joseph, the brother they had sold, and yet received from him both their food and their life. That Jesus, who is your Christ and your Messiah, will come to you of his own accord, and he will say to you what Joseph said to his brothers: “God sent me ahead of you to bring you to life, and to lay up a remnant for you. And now, it was not you who sent me here. But God made me a father to Pharaoh, that is, to the Gentile, and a lord over every Gentile house, and a ruler in every Gentile land.” He will go on. “Happy was the fault of Adam, your first father, by which he gained me as a redeemer. Happier was the fault of your fathers, by which, through my death, it made me the redeemer of you and of the whole human race. It was necessary that through my cross, which was yours as well, I should enter into my glory, which will be yours as well.”

Nor will God restore to you only that kingdom of yours, through the Spirit of Jesus and of his Christ, your Messiah. There will also arise, if he has not already arisen, from your bones and from your brothers, an avenger and your King, who, relying on the power of God and on the Spirit of Christ, will crush the nations that are your enemies, and with a strong hand and an outstretched arm will restore you to your homeland and to the Holy Land, so that you may dwell in it forever, with confidence, and alone. This was authentically promised to you. I noted it expressly in this part of my System. And I shall have to demonstrate it more expressly in the next.

My heart leaps within me whenever I call to mind that King of yours: “Beautiful beyond the sons of men.” But beautiful in the way that virtue is beautiful. And beautiful in the way that your Samson was beautiful, he who was the Hercules of the Gentiles.

Born of beautiful Hercules, beautiful Aventinus.

My spirit lights up whenever I turn over in my mind that most unconquerable Prince, the firstborn of kings, fitting the sword to his thigh, drawing the lightning blade, pressing hotly upon your enemies and his own, dipping his legs in blood, drinking from the torrent, triumphing, and going up onto Mount Zion, and there raising trophies before the Lord from the nations he has conquered.

My heart leaps, and some strange joy, I know not what, steals through my silent breast, whenever the image comes over me of that future return of yours, when, once you are roused, you will all stream together out of every part of all the lands into which you have been scattered, to take possession of that sweet homeland of yours, the homeland for which you have for so long been drawing sighs from the bottom of your heart: to rebuild that Jerusalem of yours, of which such splendid and such glorious things have been said, and to restore that Temple of yours, in which there will be the rest of the Lord, and your rest. I exult with my whole being whenever I think of all the roads seething on every side in that return of yours:

And so the host overflows along the crowded roads, as, when the breath of the sultry south wind blows, the rivers, indignant at being kept within their banks, murmur in wandering freedom across the fields.

These lines are from Psalm 126, in the paraphrase of George Buchanan, the most exquisite of all.

But I am carried in meditation up to the heavens themselves, whenever I bring it into my mind that that return of yours, and that restoration of yours, will be the fullness of the Gentiles. And that our calling, begun in Jesus when he came in the flesh, is to be completed and brought to its full measure in your Christ and Messiah, when he comes in the spirit. And that this will be at the time when, according to your Prophet, that Spirit who is from God will be poured out in full upon all flesh. At that time, I say, all the nations will praise the Lord together with his people. Yes, at that time the heavens will declare the glory of God. The earth will sing hymns in concert. The mountains will leap. The hills will shout. The woods will toss the tops of their trees. The sea will heave with joy. The rivers will clap their hands. And the whole of Nature will be glad at the revelation of the sons of God, a revelation which is going to be yours. It is for the expectation of that revelation, of course, that Saint Paul set that same Nature before us, panting, straining, and in labor, in chapter 8 of the Epistle to the Romans.

But why do I recall these things in such haste? They are things that must be set out across the broad and wide field of a full discourse. And we must linger over them, telling of each one by itself, point by point. That is just what I shall do in the other part of this System, if that same God who gave me the will to do it grants me to bring it to completion. This, at least, I have in common with you: that I lead a wandering life, and one that agrees very little with the quiet of a man who meditates and writes. But if I live your life, I will die your death. And may I die the death of the righteous, which is yours.

As for you, may God keep you safe. Live happily in your hope, which is your strength.

Endure, and keep yourselves for better days.