as the repentance does proceed yet it will never go quite off till hope it self be gone and passed into charity or at least into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into that fulnesse of confidence which is given to few as the reward of a lasting and conspicuous holinesse And the reason is plain For though it be certain in religion that whoever repents shall be pardoned yet it is a long time before any man hath repented worthily and it is as uncertain in what maner and in what measures and in what time God will give us pardon It is as easie to tell the very day in which a man first comes to the use of reason as to tell the very time in which we are accepted to final pardon The progressions of one being as divisible as the other and less discernible For reason gives many fair indications of it self whereas God keeps the secrets of this mercy in his sanctuary and drawes not the curtain till the day of death or judgement Adde to this that our very repentances have many allays and imperfections and so hath our pardon And every one that sins hath so displeased God that he is become the subject of the Divine anger Death is the wages what death God please and therefore what evil soever God will inflict or his mortality can suffer and he that knowes this hath cause to fear and he that fears hath cause to be grieved that he is fallen from that state of divine favour in which he stood secured with the guards of angels and covered with heaven it selfe as with a shield in which he was beloved of God and heir of all his glories But they that describe repentance in short and obscure characters and make repentance and pardon to be the children of a minute and born and grown up quickly as a fly or a mushrome with the dew of a night or the tears of a morning making the labours of the one and the want of the other to expire sooner then the pleasures of a transient sin are so insensible of the sting of sin that indeed upon their grounds it will be impossible to have a real godly sorrow For though they have done evil yet by this doctrine they feel none and there is nothing remains as a cause of grief unlesse they will be sorrowful for that they have been pleased formerly and are now secured nothing remains before them or behinde but the pleasure that they had and the present confidence and impunity and that 's no good instrument of sorrow Securitas delicti etiam libido est ejus Sin takes occasion by the law it self if there be no penalty annexed But the first inlet of a godly sorrow which is the beginning of repentance is upon the stock of their present danger and state of evil into which by their sin they are fallen viz. when their guilt is manifest they see that they are become sons of death expos'd to the wrath of a provoked Deity whose anger will expresse it self when and how it please and for ought the man knowes it may be the greatest and it may be intolerable and though his danger is imminent and certain yet his pardon is a great way off it may be Yea it may be No it must be hop'd for but it may be missed for it is upon conditions and they are or will seem very hard Sed ut valeas multa à olenda feres so that in the summe of affairs however that the greatest sinner and the smallest penitent are very apt and are taught by strange doctrines to flatter themselves into confidence and presumption yet he will have reason to mourn and weep when he shall consider that he is in so sad a condition that because his life is uncertain it is also uncertain whether or no he shall not be condemned to an eternal prison of slames so that every sinner hath the same reason to be sorrowful as he hath who from a great state of blessings and confidence is fallen into great fears and great dangers and a certain guilt and liableness of losing all he hath and suffering all that is insufferable They who state repentance otherwise cannot make it reasonable that a penitent should shed a tear And therefore it is no wonder that we so easily observe a great dulness and indifferency so many dry eies and merry hearts in persons that pretend repentance it cannot more reasonably be attributed to any cause then to those trifling and easy propositions of men that destroy the causes of sorrow by lessening and taking off the opinion of danger But now that they are observed and reproved I hope the evil will be lessened But to proceed 2. Having now stated the reasonableness and causes of penitential sorrow the next inquiry is into the nature and constitution of that sorrow For it is to be observed that penitential sorrow is not seated in the affections directly but in the understanding and is rather Odium then Dolor it is hatred of sin and detestation of it a nolition a renouncing and disclaiming it whose expression is a resolution never to sin and a pursuance of that resolution by abstaining from the occasions by praying for the Divine aid by using the proper remedies for its mortification This is essential to repentance and must be in every man in the highest kinde For he that does not hate sin so as rather to choose to suffer any evil then to doe any loves himself more then he loves God because he fears to displease himself rather then to displease him and therefore is not a true penitent But although this be not grief or sorrow properly but hatred yet in hatred there is ever a sorrow if we have done or suffered what we hate and whether it be sorrow or no is but a speculation of Philosophy but no ingredient of duty It is that which will destroy sin and bring us to God and that is the purpose of repentance For it is remarkable that sorrow is indeed an excellent instrument of repentance apt to set forward many of its ministeries and without which men ordinarily will not leave their sins but if the thing be done though wholly upon the discourses of reason upon intuition of the danger upon contemplation of the unworthiness of sin or onely upon the principle of hope or fear it matters not which is the beginning of repentance For we finde fear reckoned to be the beginning of wisdome that is of repentance of wise and sober counsels by Solomon We finde sorrow to be reckoned as the beginning of repentance by S. Paul Godly sorrow worketh repentance not to be repented of So many ways as there are by which God works repentance in those whom he will bring unto salvation to all the kinds of these there are proper apportion'd passions and as in all good things there is pleasure so in all evil there is pain some way or other and therefore to love and hatred or which is all one to
thy sweetest mercy Amen Amen Amen CHAP. VI. Of Concupiscence and Original sin and whether or no or how far we are bound to repent of it §. 1. ORiginal sin is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or figuratively meaning the sin of Adam which was committed in the Original of mankinde by our first Parent and which hath influence upon all his posterity Nascuntur non propriè De civit lib. 16. c. 18. sed originalitèr peccatores So S. Austin and therefore S. Ignatius cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old impiety Epist ad Trallian that which was in the original or first Parent of mankinde This sin brought upon Adam all that God threatned but no more A certainty of dying together with the proper effects and affections of mortality was inflicted on him and he was reduced to the condition of his own nature and then begat sons and daughters in his own likeness that is in the proper temper and constitution of mortal men For as God was not bound to give what he never promised viz. an immortal duration and abode in this life so neither does it appear in that angry entercourse that God had with Adam that he took from him or us any of our natural perfections but his graces onely Man being left in this state of pure Naturals could not by his own strength arrive to a supernatural end which was typified in his being cast out of Paradise and the guarding it with the flaming sword of a Cherub For eternal life being an end above our natural proportion cannot be acquir'd by any natural means Neither Adam nor any of his posterity could by any actions or holiness obtain heaven by desert or by any natural efficiency for it is a gift still and it is neque currentis neque operantis neither of him that runneth nor of him that worketh but of God who freely gives it to such persons whom he also by other gifts and graces hath dispos'd toward the reception of it What gifts and graces or supernatural endowments God gave to Adam in his state of Innocence we know not God hath no where told us and of things unrevealed we commonly make wild conjectures But after his fall we finde no sign of any thing but of a common man And therefore as it was with him so it is with us our nature cannot goe to heaven without the helps of the Divine grace so neither could his and whether he had them or no it is certain we have receiving more by the second Adam then we did lose by the first and the sons of God are now spiritual which he never was that we can finde But concerning the sin of Adam tragical things are spoken it destroyed his original righteousness and lost it to us for ever it corrupted his nature and corrupted ours and brought upon him and not him onely but on us also who thought of no such thing an inevitable necessity of sinning making it as natural to us to sin as to be hungry or to be sick and die and the consequent of these things is saddest of all we are born enemies of God sons of wrath and heirs of eternal damnation In the meditation of these sad stories I shall separate the certain from the uncertain that which is reveal'd from that which is presum'd that which is reasonable from that which makes too bold reflexions upon Gods honour and the reputation of his justice and his goodness I shall doe it in the words of the Apostle from whence men commonly dispute in this Question right or wrong according as it happens By one man sin came into the world That sin entred into the world by Adam Rom. 5.12 is therefore certain because he was the first man and unless he had never sinn'd it must needs enter by him for it comes in first by the first and Death by sin that is Death which at first was the condition of nature became a punishment upon that account just as it was to the Serpent to creep upon his belly and to the Woman to be subject to her Husband These things were so before and would have been so for the Apostle pressing the duty of subjection gives two reasons why the woman was to obey One of them onely was derived from this sin the other was the prerogative of creation for Adam was first formed 1 Tim. 2.13 then Eve so that before her fall she was to have been subject to her husband because she was later in being she was a minor and therefore under subjection she was also the weaker vessel But it had not been a curse and if any of them had been hindred by grace and favour by Gods anger they were now left to fall back to the condition of their nature Death passed upon all men That is upon all the old world who were drowned in the floud of the Divine vengeance and who did sin after the similitude of Adam And therefore S. Paul addes that for the reason In as much as all men have sinned If all men have sinned upon their own account as it is certain they have then these words can very well mean that Adam first sinned and all his sons and daughters sinned after him and so died in their own sin by a death which at first and in the whole constitution of affairs is natural and a death which their own sins deserved but yet which was hastned or ascertained upon them the rather for the sin of their progenitor Sin propagated upon that root and vicious example or rather from that beginning not from that cause but dum ita peccant similiter moriuntur If they sin so then so shall they die so S. Hierome But this is not thought sufficient and men doe usually affirm that we are formally and properly made sinners by Adam and in him we all by interpretation sinned and therefore think these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forasmuch as all men have sinned ought to be expounded thus Death passed upon all men In whom all men have sinned meaning that in Adam we really sinn'd and God does truly and justly impute his sin to us to make us as guilty as he that did it and as much punish'd and liable to eternal damnation And all the great force of this fancy relies upon this exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify in him Concerning which there will be the less need of a laborious inquiry if it be observed that the words being read Forasmuch as all men have sinned bear a fair and clear discourse and very intelligible if it be rendred In him it is violent and hard a distinct period by it self without dependence or proper purpose against the faith of all copies who do not make this a distinct period and against the usual manner of speaking 2. This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in 2 Cor. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not for that we would be unclothed and so it is
commonly called Contrition Confession of them and Satisfactions by which ought to be meant an opposing a contrary act of vertue to the precedent act of sin and a punishing of our selves out of sorrow and indignation for our folly And this is best done by all those acts of Religion by which God is properly appeased and sin is destroyed that is by those acts which signifie our love to God and our hatred to sin such as are Prayer and Alms and forgiving injuries and punishing our selves that is a forgiving every one but our selves Many of these I say are not essential parts of Repentance without the actual exercise of which no man in any case can be said to be truly penitent for the constituent parts of Repentance are nothing but the essential parts of obedience to the Commandements of God that is direct abstinence from evil and doing what is in the Precept But they are fruits and significations exercises and blessed productions of Repentance useful to excellent purposes of it and such from which a man cannot be excused but by great accidents and rare contingencies To visit prisoners and to redeem captives and to instruct the ignorant are acts of charity but he that does not act these speciall instances is not alwayes to be condemn'd for want of charity because by other acts of grace he may signifie and exercise his duty He onely that refuses any instances because the grace is not operative he onely is the Vncharitable but to the particulars he can be determin'd onely by something from without but it is sufficient to the grace it self that it works where it can or where it is prudently chosen So it is in these fruits of Repentance He that out of hatred to sin abstains from it and out of love to God endevours to keep his Commandements he is a true penitent though he never lie upon the ground or spend whole nights in prayer or make himself sick with fasting but he that in all circumstances refuses any or all of these and hath not hatred enough against his sin to punish it in himself when to doe so may accidentally be necessary or enjoyned he hath cause to suspect himself not to be a true penitent No one of these is necessary in the special instance except those which are distinctly and upon their own accounts under another precept as Prayer and forgiving injuries and self-affliction in general and Confession But those which are onely apt ministeries to the grace which can be ministred unto equally by other instances those are left to the choice of every one or to be determin'd or bound upon us by accidents and by the Church But every one of the particulars hath in it something of special consideration §. 2. Of Contrition or godly Sorrow IN all repentances it is necessary that we understand some sorrow ingredient or appendant or beginning To repent is to leave a sin which because it must have a cause to effect it can begin no where but where the sin is for some reason or other disliked that is because it does a mischief It is enough to leave it that we know it will ruine us if we abide in it but that is not enough to make us grieve for it when it is past and quitted For if we believe that as soon as ever we repent of it we shall be accepted to pardon and that infallibly and that being once forsaken it does not and shall not prejudice us he that considers this and remembers it was pleasant to him will scarce find cause enough to be sorrowful for it Neither is it enough to say he must grieve for it or else it will do him mischief For this is not true for how can sorrow prevent the mischief when the sorrow of it self is not an essential duty or if it were so in it self yet by accident it becomes not to be so for by being unreasonable and impossible it becomes also not necessary not a duty To be sorrowful is not always in our power any more then to be merry and both of them are the natural products of their own objects and of nothing else and then if sin does us pleasure at first and at last no mischief to the penitent to bid them be sorrowful lest it should do mischief is as improper a remedy as if we were commanded to be hungry to prevent being beaten He that felt nothing but the pleasure of sin and is now told he shall feel none of its evils and that it can no more hurt him when it is forsaken then a Bee when the sting is out if he be commanded to grieve may justly return in answer that as yet he perceives no cause If it be told him it is cause enough to grieve that he hath offended God who can punish him with sad unsufferable and eternal torments This is very true But if God be not angry with him and he be told that God will not punish him for the sin he repents of then to grieve for having offended God is so Metaphysical and abstracted a speculation that there must be something else in it before a sinner can be tied to it For to have displeased God is a great evil but what is it to me if it will bring no evil to me It is a Metaphysical and a Moral evil but unlesse it be also naturally and sensibly so it is not the object of a natural and proper grief It followes therefore that the state of a repenting person must have in it some more causes of sorrow then are usually taught or else in vain can they be called upon to weep and mourn for their sins Well may they wring their faces and their hands and put on black those disguises of passion and curtains of joy those ceremonies and shadowes of rich widows and richer heirs by which they decently hide their secret smiles well may they rend their garments but upon this account they can never rend their hearts For the stating of this article it is considerable that there are several parts or periods of sorrow which are effected by several principles In the beginning of our repentance sometimes we feel cause enough to grieve For God smites many into repentance either a sharp sickness does awaken us or a calamity upon our house or the death of our dearest relative and they that finde sin so heavily incumbent and to press their persons or fortunes with feet of lead will feel cause enough and need not to be disputed into a penitential sorrow They feel Gods anger and the evil effects of sin and that it brings sorrow and then the sorrow is justly great because we have done that evil which brings so sad a judgement And in the same proportion there is always a natural cause of sorrow where there is a real cause of fear and so it is ever in the beginning of repentance and for ought we know it is for ever so and albeit the causes of fear lessen
pleasure and displeasure all passions are reducible as all colours are to black and white So that though in all repentances there is not in every person felt that sharpness of sensitive compunction and sorrow that is usuall in sad accidents of the world yet if the sorrow be upon the intellectual account though it be not much perceived by inward sharpnesses but chiefly by dereliction and leaving of the sin it is that sorrow which is possible and in our power and that which is necessary to repentance For in all inquiries concerning penitential sorrow if we will avoid scruple and vexatious fancies we must be careful not to account of our sorrow by the measures of sense but of religion David grieved more for the sickness of his child and the rebellion of his son so far as appears in the story and the Prophet Jeremy in behalf of the Jews for the death of their glorious Prince Josiah and S. Paula Romana at the death of her children were more passionate and sensibly afflicted then for their sins against God that is they felt more sensitive trouble in that then this and yet their repentances were not to be reproved because our penitential sorrow is from another cause and seated in other faculties and fixed upon differing objects and works in other manners and hath a divers signification and is fitted to other purposes and therefore is wholly of another nature It is a displeasure against sin which must be expressed by praying against it and fighting against it but all other expressions are extrinsecal to it and accidental and are no parts of it because they cannot be under a command as all the parts and necessary actions of repentance are most certainly Indeed some persons can command their tears so Gellia in the Epigram Si quis adest jussae prosiliunt lachrymae she could cry when company was there to observe her weeping for her Father and so can some Orators and many Hypocrites and there are some that can suppress their tears by art and resolution so Vlysses did when he saw his wife weep he pitied her but Intra palpebras ceu cornu immota tenebat Lumina vel ferrum lachrymas astúque premebat he kept his tears within his eye-lids as if they had been in a phial which he could pour forth or keep shut at his pleasure But although some can doe this at pleasure yet all cannot And therefore S. John Climacus speaks of certain penitents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who because they could not weep expressed their Repentance by beating their breasts and yet if all men could weep when they list yet they may weep and not be sorrowful and though they can command tears yet sorrow is no more to be commanded then hunger and therefore is not a part or necessary duty of Repentance when sorrow is taken for a sensitive trouble But yet there is something of this also to be added to our duty If our constitution be such as to be apt to weep and sensitively troubled upon other intellectuall apprehensions of differing objects unlesse also they finde the same effect in their Repentances there will be some cause to suspect that their hatred of sin and value of obedience and its rewards are not so great as they ought to be The Masters of spiritual life give this rule Sciat se culpabiliter durum qui deflet damna temporis vel mortem amici dolorem verò pro peccatis lachrymis non ostendit He that weeps for temporall losses and does not in the same manner express his sorrow for his sins is culpably obdurate which proposition though piously intended is not true For tears are emanations of a sensitive trouble or motion of the heart and not properly subject to the understanding and therefore a man may innocently weep for the death of his friend and yet shed no tears when he hath told a lie and still be in that state of sorrow and displeasure that he had rather die himself then choose to tell another lie Therefore the rule onely hath some proportions of probability in the effect of several intellectual apprehensions As he that is apt to weep when he hath done an unhandsome action to his friend who yet will never punish him and is not apt to express his sorrow in the same manner when he hath offended God I say he may suspect his sorrow not to be so great or so real but yet abstractedly from this circumstance to weep or not to weep is nothing to the duty of Repentance save onely that it is that ordinary signe by which some men express some sort of sorrow And therefore I understand not the meaning of that prayer of S. Austin Domine da gratiam lachrymarum Lord give me the grace of tears for tears are no duty and the greatest sorrow oftentimes is the driest and excepting that there is some sweetness and ease in shedding tears and that they accompany a soft and a contemplative person an easie and a good nature and such as is apt for religious impressions I know no use of them but to signifie in an apt and a disposed nature what kinde of apprehensions and trouble there is within For weeping upon the presence of secular troubles is more ready and easie because it is an effect symbolical and of the same nature with its proper cause But when there is a spiritual cause although its proper effect may be greater and more effective of better purposes yet unless by the intermixture of some material and natural cause it be more apportion'd to a material and natural product it is not to be charged with it or expected from it Sin is a spiritual evil and tears is the signe of a natural or physical sorrow Smart and sickness and labour are natural or physical evils and hatred and nolition is a spiritual or intellectual effect Now as every labour and every smart is not to be hated or rejected but sometimes chosen by the understanding when it is mingled with a good that pleases the understanding and is eligible upon the accounts of reason So neither can every sin which is the intellectual evil be productive of tears or sensitive sorrow unless it be mingled with something which the sense and affections that is which the lower man hates and which will properly afflict him such as are fear or pain or danger or disgrace or loss The sensitive sorrow therefore which is usually seen in new penitents is upon the account of those horrible apprehensions which are declared in holy Scriptures to be the consequent of sins but if we shall so preach Repentance as to warrant a freedome and a perfect escape instantly from all significations of the wrath of God and all dangers for the future upon the past and present account I know not upon what reckoning he that truly leaves his sin can be commanded to be sorrowful and if he were commanded how he can possibly obey But when Repentance hath had its growth and
used in Polybius Suidas and Varâ—nu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is eâ condition for that cause or condition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad quid ades are the words of the Gospel as Suidas quotes them 3. Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom or in him yet it is so very seldome or infrequent that it were intolerable to do violence to this place to force it to an unnatural signification 4. If it did alwayes signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in him which it does not yet we might very well follow the same reading we now do and which the Apostles discourse does infer for even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does divers times signifie forasmuch or for that as is to be seen in Rom. 8.3 and Heb. 2.18 But 5. supposing all that can be and that it did signifie in whom yet the sense were fair enough as to the whole article for by him or in him we are made sinners that is brought to an evil state of things usually consequent to sinners we are us'd like sinners by him or in him just as when a sinner is justified he is treated like a righteous person as if he had never sinned though he really did sin oftentimes and this for his sake who is made righteousness to us so in Adam we are made sinners that is treated ill and afflicted though our selves be innocent of that sin which was the occasion of our being us'd so severely for other sins of which we were not innocent But how this came to pass is told in the following words For untill the law sin was in the world V. 13 14. but sin is not imputed when there is no law Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come By which discourse it appears that S. Paul does not speak of all mankinde as if the evil occasion'd by Adams sin did descend for ever upon that account but it had a limited effect and reach'd onely to those who were in the interval between Adam and Moses This death was brought upon them by Adam that is death which was threatned to Adam onely went forth upon them also who indeed were sinners but not after the similitude of Adams transgression that is who sinn'd not so capitally as he did For to sin like Adam is used as a Tragical and a high expression Hos 6.7 So it is in the Prophet They like men have transgressed so we reade it but in the Hebrew it is They like Adam have transgressed and yet death pass'd upon them that did not sin after the similitude of Adam for Abel and Seth and Abraham and all the Patriarchs died Enoch onely excepted and therefore it was no wonder that upon the sin of Adam death entred upon the world who generally sinn'd like Adam since it passed on and reigned upon less sinners * It reigned upon them whose sins therefore would not be so imputed as Adams was because there was no law with an express threatning given to them as was to Adam but although it was not wholly imputed upon their own account yet it was imputed upon theirs and Adams For God was so exasperated with Mankinde that being angry he would still continue that punishment even to the lesser sins and sinners which he onely had first threatned to Adam and so Adam brought it upon them They indeed in rigour did themselves deserve it but if it had not been for that provocation by Adam they who sinn'd not so bad and had not been so severely and expresly threatned had not suffer'd so severely * The case is this Jonathan and Michal were Sauls children it came to pass that seven of Sauls issue were to be hanged all equally innocent equally culpable David took the five sons of Michal for she had left him unhandsomely Jonathan was his friend and therefore he spar'd his son Mephibosheth Here it was indifferent as to the guilt of the persons whether David should take the sons of Michal or of Jonathan but it is likely that as upon the kindeness which David had to Jonathan he spar'd his son so upon the just provocation of Michal he made that evil to fall upon them of which they were otherwise capable which it may be they should not have suffered if their Mother had been kinde Adam was to God as Michal to David But there was in it a further design for by this dispensation of death Adam was made a figure of Christ So the Apostle expresly affirms who is the figure of him that was to come that as death pass'd upon the posterity of Adam though they sinn'd less then Adam so life should be given to the followers of Christ though they were imperfectly righteous that is not after the similitude of Christs perfection But for the further clearing the Article depending upon the right understanding of these words these two things are observable 1. That the evil of death descending upon Adams posterity for his sake went no further then till Moses For after the giving of Moses law death passed no further upon the account of Adams transgression but by the sanction of Moses law where death was anew distinctly and expresly threatned as it was to Adam and so went forward upon a new score but introduc'd first by Adam that is he was the cause at first and till Moses also he was in some sense the author and for ever after the precedent and therefore the Apostle said well In Adam we all die his sin brought in the sentence in him it began and from him it passed upon all the world though by several dispensations 2. In the discourse of the Apostle those that were nam'd were not consider'd simply as born from Adam and therefore it did not come upon the account of Natural or Original corruption but they were consider'd as Sinners just as they who have life by Christ are not consider'd as meerly children by title or spiritual birth and adoption but as just and faithful But then this is the proportion and purpose of the Apostle as God gives to these life by Christ which is a greater thing then their imperfect righteousness without Christ could have expected so here also this part of Adams posterity was punish'd with death for their own sin but this death was brought upon them by Adam that is the rather for his provocation of God by his great transgression There is now remaining no difficulty but in the words of the 19 verse By one mans disobedience many were made sinners Concerning which I need not make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or many whom sometimes S. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all and many that is all from Adam to Moses but they are but many and not all in respect of