Selected quad for the lemma: death_n
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A70514
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A theological systeme upon the presupposition, that men were before Adam the first part.; Systerna theologicum ex praeadamitarum hypothesi. English
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La Peyrère, Isaac de, 1594-1676.
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1655
(1655)
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Wing L427; ESTC R7377
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191,723
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375
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it is said in the book of the warrs of the Lord. As he did in the red sea so shall he do in the brooks of Arnon But that Book of the Wars of the Lord could not be cited by Moses in which there could be mention made of those things which were done at Arnon in the very place where Moses perform'd this exploit Truly I believe that Moses made a Diarie of all those wonderfull things which God did for the people of Israel under the conduct of Moses From which collections the books of the wars of the Lord might afterwards be taken Which for that cause was neither the Original nor the Original of the Original but indeed a Copy from a Copy That which we read in the third Chapter of Dentronomy does manifest that they are written long after Moses Jair the son of Manasses possessed all the Country of Argob and it is call'd after his name Basan Hanoch Jair to this day Moses could never have said to this day For Jair scarcely had possession of his own Villages at that time when Moses is brought in so speaking And hence it manifestly appears that the author intended to shew whence according to the most antient and first original that City was call'd Jair deriving the cause from Moses to his own time and therfore as was fit call'd it Jair from that antient Jair unto this day The like we read in the same Deuteronomy in the same Chapter Only Og King of Basan was remaining of the race of the Giants His iron bed is shown which is at Rabbath of the children of Ammon For what needed Moses to have said to the Jews that his bed was shown at Rabbath of the children of Ammon that they might learn the bignesse of the Giant Why I say needed he to send the Jews to another place to see the bed of the Giant who had seen him in his own Land and overcome him and measur'd him as he lay along in the fields of Basan It is a great deal more likely to think that this Writer to gain credit to what he wrote concerning the King and Giant Ogâ— of whom he made mention spake of his iron bed as a testimony of the wonderfull spoils of that terrible Giant which were not at that time to be seen at Basan where Og lay but in Rabbath of the children of Ammon the succession of ages having changed the place We read also in the 2. of Deuteronomy The Horraeans first dwelt in Seir whom the children of Esau driving out dwelt there as Israel did in the Land of his possession which the Lord gave him In these words it is said That the Idumeans who are the Sons of Esau inhabited Mount Seir driving out the Inhabitants of those Mountains And that the Jews again inhabited this Mount Seir and gain'd Mount Seir as a possession driving out and destroying those Idumaeans Yet it is most certain that the Idumaeans according to Moses himself were not thrown out in his time as it is in Deutronomy in the same Chapter And the Lord said to me saith Moses You shall pass through the confines of your brethren the sons of Esau who dwell in Seir and they shall be afraid of you Therefore take heed you move not against them for I will not give you of their Land one foot for I have given Mount Seir in possession to Esau Therefore Idumaea was not given to the Jews in the dayes of Moses but long time after as David Prophesies Psalm 108. Over Edom will I cast out my shooe that is I will extend my possession over Idumaea For possession is taken by setting down of the foot and the shoe in this place is the foot the thing containing for that which is contained And David made also good his prophecie 1 Chro. chap. 18. where we read that David consecrated silver and gold Which he had taken from 〈◊〉 Nations Edom Moab and Ammon And befides in the same place Abishai the son of Zervia smtoe Edom in the valley of salt eighteen thousand and put a Garrison in Edom that Edom might serve David Therefore in the time of Davâ—d and not of Moses Edom became a land of possession to Israel as God had promis'd as being a lot and part of the Holy Land And hence it is gather'd that these essayes of Deutronomie were written long after Davids time a great while after Moses I need not trouble the Reader much further to prove a thing in it self sufficiently evident that the five first books of the Bible were not written by Moses as is thought Nor need any one wonder after this when he reads many things confus'd and out of order obscure deficient many things omitted and misplaced when they shall consider with themselves that they are a heap of Copie confusedly taken Those things which we read concerning Lamech Gen. 4. are defective Because I have slain a man to my hurt and a young man to my grief For there is no mention made of that young man whom Lamech slew That History which is related in the fourth book of Moses concerning the circumcision of the son of Moses is desicient and is conjectur'd to be deficient because we see clearly what it should be The The 20 Chapter of Genesis of Abrahams sojourning with Abimelech King of Gerar is misplaced For it is not likely that the King would lust after Sarah who was an old woman and with whom it left off to be according to the manner of women and who was not capable of pleasure As also Genesis 26. the same is to be thought of Rebecca Nor must we think that the King was then in love with Rebecca Jacob and Esau being thâ—n of age That which we read in the 10 of Deuteronomy is misplac'd The Children of Israel remov'd their camp from Beeroth of the sons of Jacan where Aaron dyed And in the same place He separated the tribe of Levi to carry the Ark of the Covenant Though long before the death of Aaron the Levites were seperated to look to the Tabernacle and the Ark of the Covenant according to Gods command often iterated both in Leviticus and Numbers Yea whilst Aaron himself was alive yea still after that the Tabernacle was perfected the Levites carried the Ark as often as the Children of Israel remoâ—ed their Camp And if the Reader will take pains let him but run over this tenth Chapter of Deut. and he shall find the death of Aaron preposterously inserted in that Narration having nothing there to do and nothing beâ—onging to the buâ—nesse Yea he shall find it contrary to the computation of time whilst they were talking of the delivery of the Law of Sinai long before Aarons death You shall likewise find that passage in the 18 of Exodus misplaced And Jethro came the Father-in-law of Moses and his sons and his wife to Moses in the wilderness where he was encamped by Joâ—dan For how could Jethro come to Moses hiâ— son-in-law after the going
comes to passe that the imputation of the sin of Adam is thought the cause of the imputation of the death of Christ though indeed by reason of the imputation of the death of Christ the sin of Adam was imputed Yea because really and properly God by the sin of Adam made way to the Covenant of grace which is by Jesus Christ Therefore the first born reason of those imputations was in the death of Christ the condition of which the secondary imputation of Adam sin must needs ensue and as Christ was not imputed by Nature but by the meer mystery of God so was Adam imputed to men not by nature but by the meer dispensation of the divine mystery CHAP. III. Of the two chief in the two mystical imputations Adam and Christ Abraham in the middle betwixt them We passe from the sin of Adam to the Iustice of Christ by the faith of Abraham Punishments inflicted by mystical imputations are mystically and spiritually to be understood No man no not Adam himself dy'd for Adams sin Only Christ dyed for that sin All men are understood dead in Christ spiritually and mystically CHrist and Adam were types one of another or rather antitypes and by dissimilitude like one another like because Adam Christ are both imputed after the same manner by dissimilitude because Christ was imputed for justice Adam was imputed for sin but justice and sin are quite different Adam and Christ were in these mystical imputations chief the middle betwixt them was Abraham The guilt of Adam was imputed to all men that the expiation of that guilt might likewise be imputed to them I say that it might be imputed to them by faith in God which is in Christ such as Abraham first had and it was imputed to him for Justice But it is not writ for Abrahams own sake that his faith was imputed to him for justice but likewise for us saith the Apostle that is for all men to whom it shall be imputed believing in him that rais'd Jesus Christ from the dead who was betrayed for the sins of men and rose again for the justification of them In the Rom. chap. 4. Abraham was the original and fountain of that justification in that sense as he is call'd the Father of all believers in the same place of the Romans All that mystery then of regeneration of men which is mens redemption sanctification and salvation consists in these thtee mystical imputations The imputation of the sin of Adam The imputation of the expiation of it by the death of Christ And the imputation of the faith of Abraham which was the mean or mid path by which we should passe from the sin of Adam to that justification and sanctification which by the death of Christ and his resurrection is engendred in men There was then a continued imputation from the sin of Adam to the death of Christ by the faith of Abraham And the whole mystery of mans redemption was accomplished in the persons of three Jews Adam Abraham and Christ accordnig as salvation comes to all the Nations by the Jews according to the promise confirm'd to Abraham That in him all nations should be blessed and in his seed Adam was the Father of Abraham according to the flesh and according to the imputation of sin he was likewise the Father of Christ according to the flesh without the defiling of the flesh Abraham was the Father of Christ according to the blood without the blemish of the blood he was likewise the Father of Adam according to the imputation of faith Christ was the Father of Adam and Abraham according to the redemption and expiation of that sin which flow'd from Adam and was imputed to Abraham In that these three heads of those mystical imputations agree That those three Jews were the Fathers of all Nations not according to the flesh but each of them according to his own mystical imputation But the Gentiles are indeed the Sons both of Adam and Abraham not naturally but according to their engrafting and mystical adoption according to which Adam and Abraham being Jews were imputed to the Gentiles that Christ being a Jew might be imputed to them also Mystical imputations share in all kind of natural and politique imputation A natural conjunction of bodies is common both to the mystical and Physical imputation which by traduction in propagation is ingendred in mystical imputations and a mystical imputation is imagin'd in the similitude of creation and formation According to that mystical communion and conjunction Adam and Abraham are call'd our Fathers and we are said to be begotten in Christ For these three men were common Representatives of all men supposing the whole species But as Adam Abraham and Christ were all men even so were all men one in Adam Abraham and Christ by unity of similitude and participation of the nature as amongst Philosophers all men participating of the same species are reputed one man also amongst Divines the whole species of men is believed to be deposited in those three Adam Abraham and Christ In Adam according to sin in Abraham according to faith in Christ according to redemption Mystical imputations agree with imputations politique in that Adam Abraham and Christ were the chief presidents cautioners and sureties for all mankind That whatsoever Adam should do as to the Law Christ in the business of Redemption Abraham in matter of Faith should stand firm Certainly Adam of whom we chiefly here speak was according to divine Law in an universal esteem as a Prince in behalf of his people Embassadors for a Kingdom or Commonwealth or a President for the Universities And Adam was so ordain'd being the Prince of all mankind that so soon as he should transgresse the Law of God he should not onely be guilty himself but make all men guilty likewise for as the Divines say the act of Adam was not personal but representative that is it was not the act of one person but of a person represented others as sustaining the person of all mankind God had oblig'd all men in that Covenant which he made with Adam as with a security a Procurer or Protector of them that what he should sin in they should also all be guilty Adam had a charge from God not from men according to which he might trannsact mens businesse without their knowledge Adam broke the Covenant of God and according to that punishment of imputation which God upon that breach destin'd for all men all men are likewise thought to have broke it Adam was a common Representative of all men Men sinn'd in general by a unition to that representative as the School-men say and as Christ our Justice was the form of the mystical imputation according to the same manner of imputation was Adam our sin It is known that punishments by Natural and Political imputations have not only seized upon mens persons but have by the sins of men had likewise an influence both upon things living and