Hugo Grotius.

The truth of the Christian religion. In six books online

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what has been already faid, and are likcwife much illultrated
by it.

Before the Sea, and Earth, and Hemjens high Roof
Were framed, Nattire had but one Form, one Face ',
^rhe World ivas then a Chaos, one huge Mafs,
Grojs, undigejied; ivhere the Seeds of Things
Lay in Confii/ion, and Diforder hurl'd.
Without a Sun to chcrijh ijuiih his Warmth
The rifuig World ; or paler horned ^oon.
No Earth, fufpended in the liquid Air,
Borne up by his oivn Weight ; no Ocean njaji
Through u/:knoi<jn Trails cf Land to cut his Way ;

But Sea, and Earth and Air are mix'd in one ;

The Earth iinfettled. Sea innavigable.

The Air devoid of Light', no Form remain' d:

For each veffted each, being all confin'd ;

Hot jarr'd njcith Cold, a;:d Moift rlfjlcd Dry ;

Hard, /oft, light, heauy, Jiro've nvilh mighty Force ;

'Till God "and Nature did the Strife compofe.

By parting Hcav'n fro7n Earth, and Sea from Land,

And from grojs Air the liquid Sky dividing ;

All nvhich from lunipijh Matter once difcharg'd.

Had each his proper Place, by Lanv decreed :

The Light and fiery Parts upimrds afcend.

And fill the Region of the arched Shy ;

The Air/ucceeds, as ?iext in Weight, and Placa ;

The Earth compos' d cf grojjer Ele?ner.ts,

Was like a j olid Orb begirt nuith Sea.

Thus the IV ell order d Mafs into due Parts,

IP Wai


Ovid^ w ho tranfcribed them from the Greek. Thar,


Was feparatcd by Dinjine Command.

Andfirft, the Earth t,ot Jiretch'd into a Plain,

But like an artificial Globe condens'd;

Upon <-MhoJ't; Surface ^.vinding Risers glide,

Aiidfiormy Seas, nvhoj'e Waves each Shore rehoutitt.

Here Fountains fend forth Streams, there ofie broad Lake

Fills a large Plain : Thtts ?nix' d nvith Pools and Spritigs,

'-The gentle Streams njchich roll along the Ground,

Are fome by thirfiy hollonu Earth abforb'd.

Some in huge Channels to the Ocean bend.

And lea-ce their Banks to beat the fandj Shore.

By the fame Poiver ivere Plains and f^ales frodncd,

Andjhady Woods and rochy Mountains rais'd.

'The Heaven begirt nvith Zones ; tnvo on the Rights

'T'lUO on the Left, the torrid One bet^vcen,

'The fame Diftin^ion does the Earth maintain.

By Care Ditine, into fi've Climates mark'd;

Of 'which the middlemofl, through Heat immenfe.

Has 710 Inhabitants ; tuuo njuith deep Snoiv

Art cot'erd; 'what remain are temperate.

Next, betnueen Hea^'71 and Earth the Air ^juas fox'd.

Lighter then Earth, but heavier than Fire,

In this lon.v Region Storms and Clouds nucre hung.

And hence loud 'Phundcr timorous Mortals frights ;

And forked Lightning, mix'd n.vith Bhijls of Wind,

But the "Wife Framcr of the World did not

Permit thetn every nvhere ; becatfc their Force

h fcarce to be refified [yjhen each Wind

Prevaileth in its Turn ;) but Nature Jhakes,

Their Difcord is fo great. And firfi the Eaji

Obtains the Morn. Arabia's defcrt Land;

And Perfia's bounded by the Riftng Sun.

Next Zephyr's ^ftv///^ Breeze, '■where Phcebus dipT*

Himfelf into the Sea ; then the cold North,

At 'whofejharp Blafis the hardy Scythians/>^;(v- ;

And laji the South, big ivith much Rain and Clouds^

Above this Jiormy Region of the Air

Was the pure ^Ether plac'd, rrfn^d and char.

When each had thus his proper Bounds decreed.

The Stars, ind.nch in their groffer Mafs lay hid.

Appear d andjhone throughout the Heave/is Orb.

'1 hen. Iff! a barren Defert Jhouldfuccced,

Creatures 'f various Kinds each Place pojpfs'd.

The Gods and Stars cehfial Regions fill.

The Waters vjith large Shoals if FijLes throng' d,

Thi Earth voith Bc-fis, the Air 'vAlh Birds ^vasfiod'd.



all Things were made by the Word of God, is


Nothing feem'd 'wanting, hut a Mmd etidu'd

With Senfe and Renjou to rule o'er the rcji ;

Which ^joasjupplyd by Man, the Seed Diuine

Of him ivho did the Frame of all Things make ;

Or elfe 'when Earth and Sky ' '

Some of the Heai'enly Seed remain' d, 'which fnjJTt

By Japhet, and 'wiih ivat'ry Subjiance ?nix'd.

Was form' d into the Image of the Gods.

And tvhen all Creatures to the Earth 'were prone f

Man had an upright Form to 'uie'w the Hewvens^

And 'was commanded to behold the Stars,

Here you fee Man has the Dominion over all inferior Crea-
tures given him ; and alfo that he was made after the Image
of God, or of Divine Beings. To the fame Purpofe are the
Words of Euryfus the Pythagorean, in his Book of Fortune :
" His [that is, Man's,} Tabernacle, or Body, is like that of
•' other Creatures, becaufe it is compofed of the fame Mate-
•* rials ; but worked by the beit Workman, who formed it
" according to the Pattern of himfelf." Where the Word
trx.iiv&^ is put for Body, as in Wifdom, Chap. ix. Ver. i j. and
in 2 Cur. v. i and 4. To which may be added, that of
Horace, who calls the ^oul

A Particle of Breath 'Divine

And Virgil,

An /Ethereal Senfe,

And that of Jwvenal, Sat. XV.

. Who alojie

Ha've ingenuity to be efieem'd.

As capable of Things divine afid fit

For Arts ; nvhich Senfe tue Men from Iha'v^n dtri'Jej

And 'which no other Creature is alh'w^d ;

For he hath f am' d us both, did only gi've

To them the Breath of Life, but us a Soul,

And thofe remarkable Things relating hereto, in Plato's Ph^^
don and Alcibiades. Cicero, in the Second Book of the Nature
of the Gods, fays thus : " For when He, {that is, God,) left
•♦ all other Creatures to feed on the Gnround, he made Man
** upright, to excite him to view the Heavens, to v/hich he is
" related, as being hir, former Habitation." And Sallujl, in
the Beginning of the Catiline War: " All Men that defire
** to exceed other Anirnals, ought earneflly to endeavour not
** to pafs away their Days in Silence, like the Beafts which
" Nature b^s made prone, and Slavca to their Bellies." And
D 2 Plinj


aflertedby (a) Epkhanmis^ and {b) iht Platonip-,
and bcfcrethem, by the moft ancient Writer (1 do
not mean of thofeFIy mns whichgo underhisName,


l^lii.y. Book IL Chap. 26. " The never-enough to be ad-
" mired Hlpparchtis ; than whom none more acknowledged
♦' the Relation betwixt Man and the Stars, and who confidcred
" our Souls as a Part of the Heavens/'

[a] Epidarmus, &c.] " Man's Reafon is derived from that
" of God."

[b] The Platonifts, &c.] Aweliin the Tlatonid : " And'
•' this is that Reafon, or Word, Iry which all Things that
** ever were, were made .: according to the Opinion of Hera-
** clilus. That very Word, or Reafon, the Emharian means,
*' which fet all Things in Order in the Beginning, and which
" was with God before that Order, and by which every
•' Thing was made, and in which was every Creature; the
*' Fountain of Life and Being." The Barbarian he here
fpeaks of is St. John the Evangelift, a little later rhan whofc
Time Ameliin lived. Enfehvts has prefervcd his V^'ords in the
Eleventh Book and 19th Chapter of his Preparation ; and
Cyril in his Eighth Book againft Julian. St. Anjiin mentions
the fame Place of Amdius, in his Tenth Book, and 29th Chap-
ter of the City of God, and in the Eighth Book of his Co/ifrj-

jlons. And TertuUian againft the Gentiles : " It ft evident
*' (fays he) that with your Wife Men, the A«v©- Logos, Word
" or Reafon, was the Maker of the Univcrfe ; for Zen)
*' would have this Word to be the Creator, by whom all
*' Things were difpofed in their Formation." This Place of
Zcno was in his Book istfi ^710.'-,, concerning Being, where he
calls the to rrotiv, the tfficicnt CanJ'e, Ao'/©-, the Word or Rcajln ;
and in this he was lollowed by Clcanthcs, Chryfippns, Arckc-
dcmiis, and FaJJidonius, as we are told by Loeriius in his Life
of Yjcno. Seneca, in his LXVth Epiftje, calls it the Reafon
tvhich formcth every Thing. And Chalcidiiis to Timceiis fajs,
*' That the Reafon of God, is God himfclf, who has a Re-
*' gard to Iluman Affairs, and who is the Caiife of Mens
" I.ving vvi-11 and ha|-rpily,- if they do not negled the Gift
" bellowed on them by the Moft High God." And in an-
other Place, fpeaking of Mrfs, he has thefe Words : Wjio is
clearly of Opinion, " 'l hat the Heaven and Earth were
" H'.ade by t!ie Divine Wifdoin preceeding : And that then
*' tlic Divine Wifdoin was the Foui:d:uion oi the Uni-
" vcrfe."


but) of thofe Verfes which were (a) cf old called
Orpheus' s; not bccaiifc Orpheus coinpofed them,,
but becaufe they contained hisDodlrines. [b] And
Empedocles acknowledged, that the Sun was not
the Original Light, but the Receptacle of Light
(the Storehoufe and Vehicle of Fire, as the ancient
D 3 Chrillians

[a] Of old called Orpheus's, &c.] The Verfss are thefe :

I fiuear by that firfi Word the Father /pah.
When the Foundation of the Earth njoas laid.

They are extant in the Admonition to the Greeks among the
Works of Julian : As alfo thefe ;

I fpeak to thofe I ought, he gone, Propha?:ey

Anxay : But, O Mufsus, hearken thou.

Thou Offipring of the Moon ; f fpeak the Truth;

Let not fain "7 houghts the Comfort of thy Life

Defray ; the Divine Reflfcnfiridly 'vic'i.u.

And fix it in thy Mind to imitate;

Behold the great Creator of the World,

Who's only perfeB, and did all Things ?nake.

And is in all ; though ixie 'with mortal Eyes

Cannot difcern him ; hut he looks on us.

Thefe we find in the Admonition to the Greeks -^ as alfo in a
Book concerning the Monarchy of the World, in the Works
of y^fin Martyr; in CU-tnent Alexandrin:;: , Strom. 5. and in
the Xillth Book of Eifebms's Gojpcl Preparation, from Arijio-

{h) And Empedocles achw^jokdged, &c.] Of whom Laer-
tins fays. " That he affirmed the Sun to be a great Heap of
♦* Fire." And he that wrote the Opii:ions of the Phdofophers,
has thefe Words : " Empedocles faid that the JEthcr was firft
" feparated, then the Fire, and after that the Earth ; the
*' Superficies of which being comprefied by its violent Mo-
" tion, the Water burll: out ; from which the Air was ex-
" haled : That the Heavens were compofed of JEther, and
*' the Sun of Fire." And Chap. 20. Empedocles afiirms,
'' There are two Suns, one the Original, and tlie other the
*♦ Apparent." And Philolaus, as we there alfo read, fays,
** That the Sun is of the fame Nature as Glafs, receiving its
" Splendor from the Fire that is in the World, and tranf-
*' mitting its Light to us." Anaxagoras, Democritus, Metro'
dorus, affirmed the Sun to be a certain Mafs of Fire ; as you
/ind it in the f:ime Place. And Democritus faovys, that thefe
were ilie nioft antient Opinions,, as Laertes relates.


Chrifliansexprefs it.) (a) AratuSy2Lnd(lf) CatuUus
thought the Divine Refidence was above the flarry
Orb; in which Homer fays, there is a continual
Light, [c) T/v^7/<^,f taught from the ancient Schools,
That God was the oldeft of Beings, becaufe not
begotten ; that the World was moil beautiful, be-
caufetheWorkmanfliipofGod ; that Darknefs was
before Light, which latter we find [d] in C rpheus's
Verfes, [e] and Hefiod, whence it was, that (/) the


{a) Aratus, Sec,'] Aratus :

As far as the dire Gnlph Eridanus,
Under the Footjiool of ike Gods extends,

[h) Catidhis, kz,] Catullus the Interpreter of Callinmchus^
introduces Berenice's Hair, fpeaking after this Manner,

Tho' in the Night the Gods upon 7ne tread.

[c] Thales /^/7^.6/, &c.] A^wtiz^'irx Diogenes Lae'-ti:t.- ; and
Jlerodoius and Liander aflcrt him to have been originally a

[d) In Orpheus's Verfesy &c.] In his Hymn to Night :
Ifttig the Night, Parent of Men and Gods.

{e) And Hcfiod, c'lc.] Whofe Verfes upon this Subjeft are
cited above.

ff) The Nrtions nx'ho VJere the moji tenacious, <S;c.] The
Numidians /// Lybia >vckon their Ti?ne not by Days, but hj Nights,
fays, Nicolavs Dnmafcenus : And Tacitus afiinns of the Germans,
that they do not, like us, compute the Number of the Days, but of
the t-Jights; fo they date their Decrees and Citaiiens ; hight feems
to begin the Day nuiih them. See the Speculum Saxonicnm, Book I.
Art, 5. 67. and in other Places. So likewife the learned Z/>;-
debngius, upon the Word Night, in Vm Vocabidar. of the
German Lams, 1 he neighbouring People of Bohemia and
Po/«//.'/ preferve this Cuftom to this very Day, ai-Kl the Gaids
ufed it of old. Ccefar, in his Sixth Hook of the Gallic (far,
fays. That all their Dijiances cf Time m-ere reckoned, not by tbt
Number of Days, but ff Nights, And Pliiy concerning the
Druids, in the Sixteenth Book of his Natural ilijlory, faj's.
The Mooit iji-ith them began their M^mths and I'ears, It is a,
known Cuftom amongll the Jbbrinvs, Gell.-us in his Third
J?ook, Chap. 11. adds the Athtnians, who in ihi;; Mailer^
the Sijiolnrs of the i'/7(r/V/W^»i. , .


Nations, who were moft tenacious of ancient Cu-
ftomSj reckoned the Time by Nights, (a) Anax-
agoras affirmed, that ail Things were regulated
by the Supreme Mind : {b) Aratus, that the
Stars were made by God; {c) Virgil ^ from
D 4 the

[a) Anaxngoras affirmed, &c.] His Words are quoted above,
which are to be foand in Lahtius, the Writer of I'be Opinioi/s
of the Philopphers, and others : As are alfo the Verfes of 'Timoiz
-concerning his Opinion.

{b) Aratus, &c.] In the Beginning of his Pj?'^«5;ot<7;7« ;
Begin njuith Jupiter, nvhofe Eff'etice is
hieffable by mortal hlan t n^ho/e Prcjence
Does all Things fill; AJfemblies, Courts, arid Marts,
The deep Abjfs, and Forts are fJl'd n^vith Him»
We all enjoy hi?n, all his Offspring are,
Who/e Nature is benign to Man, i.vho Jiirs
Them up to Work, J/jenx;ing the Good of Life*
'Tis He appoints the Tifne to ploiv and fQ<vJ,
^nd reap the fruitful Harniejl — -—
'Tnvas He that in the Heavens fix' d, the Stars,
Allotting each his Place, to teach the Year,
And to declare the Fate us Men attends ;
That all Things are by certain La-zus decreed.
Him therefore let us firfi and lafi appeafe.
O Father, the great Help ive Mortals have.

That by Jupiter w£ are here to underftand God, the true
Maker of the World, and all Things in it, St. Paul fhews us
in the Seventeenth Chapter of the ABs, Ver. 28. And we
learn from L'a^atitiiis, that Ovid ended ids Phenomena with
thefe Verfes.

Such both in Number and in Form, did God
Upon the Heavens place and give in Charge
To enlighten the thick Darknefs of the Night.

And Chalcidius to Timtsus : " To v^'hich Thing the Hhreivs
'« agree, who affirm that God was the Adorncr of the World,
" and appointed the Sun to rule the Day, and the Moon to
" govern the Night ; and fo difpofed the reir of the Slar^, as
" to limit the Times and Seafons of th>4 Year, and to be Signs
" of the Produftions of Things,"

(f) Virgil, from the Greeks, &c.] In the Sixth Book of his
Mneid, which Servjus fays, was compofed irom many of the
ancient Greek Writings ; "

* It


the Greeks, that Life was infufed into Things
by the Spirit of God ; (a) HrJ/od, {b) Homer,


At firfi the Heanj'n and Earth, and'u;nt''ry Seas,
The Moon's bright Orb, and all the glitt'ring Stars,
Were fed and nourijh' d by a Poiver diuine :
For the nuhole World is aiied by a Sun,
Which throughly penetrates it ; 'whence Mankind,
And Beajis and Birds ha^ve their Original ;
And Monjiers in the Deep produc' d : The Seed
Of each is a di'viiie and hea'venly Flame.

Which may be explain'd by thofe in his Georgicls IV.

By fuch Examples taught, and by fuch Marks,

Some have affirm' d that Bees themjel'ves partake

Of the Celejiial Mind, and Breath Etherial,

For God per-vades the Sea, and Earth, and Heavens ;

Whence Cattle, Herds, Men, and all Kinds of Beap„

Derive the Jlender Breath of fleeting Life,

[a] Hcilod, &c.] In his Poem upon Labour and Days :

Then ordered Wiulciher, ^without Delay,
To mix the Earth and Water, atid infufe
A human Voice,

{b) Homer, &c.] Iliad VIII.

Ton all to Earth and Water mufl return.

For all Things return from whence they came. Euripides in
his Hipjjpyle (as Siobceus tells us in the Title) ufes this Argu-
ment, for bearing patiently the Events of Things; which is
tranfcribcd by Tully in his Tliird Book of Tufcuhm Quedions.

All ivhiih in vain, us Mortals vex.

Earth muft return to Earth, for Fate ordains
That Life, like Corn, mufl he cut off, in all.

To the fame Purpofe Euripides in his Supplicants:

Permit the Dead to be entomb' din Earth,
From vjhettce ive all into this Body came ;
A;:d vchcn ive die, the Spirit goes to Air,
To Earth the Body ; for <zve ran prfUfs
Life only for a l i/ne ; the Eurth demands
Jt hack again,

All which, you- fee, exadly Pgrccs with M-fs, Gen, iii. ig,
:aBd Srlomvn, Eccl. xii. 7.


and (a) Callmachns, that Man was formed of
Clay ; laftly, (l>) Maximus Tyrius alTerts, that it
was a conftant Tradition received by ail Nations,
that there was one Supreme God, the Caufe of all
Things. And we learn [c] from Jojephiis, [d] Philo,

[a) Callimachus, &c.] Who in his Scazm calls Man Pro-
ftietheus's Clay. Of this Clay we find Mention made in Ju'vcual.
and Martial. To which v/e may add this Place of Cetijorinus ;
Democritus the Abderite nvas cf Opinion, that Me?t 'were Jiifi
formed of Clay and Water ; and Epicurus ^was ?muh of the fame

(h) Maximus Tyrius, &c.] In his nrft Differtation : " Not-
'' withftanding the great Difcord, Confufion, and Debates that
" are aniongft Men; the whole World agree in this one con-
" ftant Law and Opinion, that God is the fole King and Father
*' of all ; but that there are many other Gods, who are his
" Sons, and Hiare in his Government. This is affirmed by the
*' Greek and the Barbarian ; by him who dwells in the Conti-
** nent, and h\' him who lives on the Sea-fliore ; by the Wife
** and by the Foolifn." To which Kiay be added thofe Places
cited in the Second Book of fFar and Peace, Chap. xx. 9, 45.
And that of Antijihenes, related by Tally in his Firtt Book of
the Nature of the Gods : " That there are many Vulgar Gods,
** but there is but one Natural God." And Laciantius, Book L
Chap. 5. adds, from the fame Antijihenes, that He is

The Maker of the n.vhole World,

So likewife Sophocles :

There is really hut one God,

The Maker of Heaven and Earth,

And Sea, and Winds.

To which may be added that Place of Varro, cited by St. Aujiin,
in the-Fourth Book, and Chap. 31. of his Ciy of God.

{c) From Jofephus, &c.] Againft Appion, about the End
of the Second Book, where he faj's, " 'i liere is no City, Greek
" or Barbarian, in which the Cuftom of refting on the Seventh
" Day is not preferved, as it is amongft the Je^Lvs.

{d) Philo, &c.] Concerning the Seventh Day : " It is a
*• Feftival celebrated net only in one City or Country, but
*' throughout the whole World."


(/>) TibidluSy [b] Clemens AlexandrinuSy and (r) Ltt-
c'lan (for 1 need not mention the Hebrezvs) that the
Memory of the feven Days W^ork was preferved,
Dot only among the Greeks and Italians^ by honour-
ing the Seventh Day ; but alfo (^) arnongft the
CeUce and Indians^ who nil meafured the Time by
Weeks; as we learn from {e) Philofiratus, (f) Dion
O^jjiiiSi and Jujlin Martyr \ an,d alfo (^) the moll


[a') TIbuilus, &c.] " The Seventh Day is f.-.crcd to the

{h) Clemens Alexandrinus, &c.] AVho in his Strom, V.
quotes out of i/^3^, •* that' the Seventh Day v\ as f:icred/'
'And the like out of Homer 2iTid Cnllimachus. To which may
be fubjoined what Er/fcbius has taken out of Ari/iobulus, Book.
XIII. Chap! 12. Theophilus Antiochenus, Book XI. to J/:tolj-
chw:, cdncertiing the Seventh Dry, 'vjhich is by all M^n.
And Suetonius, in his Tiberius XXXII ; " Dingeties the Gram-
*' marJan ufes to difpute at Rhodes Mi^o'n. the Sabbath Day."
(TIic fcventh Day of the Month ought not to be confounded
with the laft Day of tht Week. See w hat J^jhn Scldoi has re-
inarked upon this Subjeft, in his Book of the La^vs of Nature
'end Natiojjs, Book III. Chap. 17. Le Clcrc.)

[c] Lucian, &c.] Who teils us in his Paralogift, " That
»' P.oys were ufed to play on the feventh Day."

[d] Amcvgjl the Ctlta;, &c.] As is evident by the Names
of the Davs among the diiTcrcnt Nations of the Cclia^, viz.
Germain, Gauls, and Britons. Holmoldus tells us the fame of
the Sclavonians, Book I. Chap. 48.

\e) Philoflratus, cvc] Bopk. III. Chap. 13, fpeakjng of
the Ir.dians. ' ' '

(f) Dion Caffius, &c.] Bock XXXIII. The Day calhd
^atmn's. Where he adds, that the CuRom of computing the
n'ime by \^eekr., was derived from the Egyptians to all Man-
kind, and that this was not a new, but a \"ery ancient Cullom,
Herodotus tells us in his Second Book: To which may be added
JJidare concerning the Remans, Book V. Ch. 30, and 32.

{g) The TTtof} avcient Names, &-c.] See the Oracle, and Qr-
pkits's 'iTejfes in Su/liger's Prolegome»a to his Emendation of
Times. (I fufpci^l that the Foundation of Weeks was rather
from the Seven Planets, than from the Creatioji of the WofW
in Seven Davs. LeClerc]

Bea. t6. christian religion. 43

ancient Names of the Day. The Egyptians tell
lis, that at firft Men led their Lives {d) in great
Simplicity, [b] their Bodies being naked, v/hence
arofe the Poet's Fidion of the Golden Age, famous
Vivnongtht Indians , {c) as ^y/r^^o remarks, {d) Mai^
monides takes Notice, that(f) the Hiftory of-/f^^»/,


{a} In great Simplicity, &c.] See what we have fold of this
Matter, Book II. Chap. I. Seft. xi. concerning the Right of
Wavy and the Notes belonging to it.

{b) Their Bodies being naked, &c,] Whofe Opinjon Dioda-
riis Sicultis thus relates : *' The firft Men lived very hardy,
** before the Conveniencies of Life were found out; being
*' accuftomed to go naked, and wanting Dwellings and Fires,
*' and being v/holly ignorant of the Food of civilized Na-
" tions." And Plato, in his Politicks : *' God their Gover-
" nor fed them, being their Keeper ; as Man, who is a more
*' divine Creature, feeds the inferior Creatures," And a lit-
tle afteri " They fed naked and without Garments in the
" open -Air," And Dicearckts the Peripatetick, cited both
by Porphyry., in his Fourth Book againft eating living Crea-
tures ; and to the fame Senfe by Varro, concerning Country
Affairs : " The Ancients, wha were neareft to the Gods,
" were of an excellent Difpof.tion, and led fo good Lives,
*' that they were called a Golden Race."

{c) JsStT&ho remarks, &c.] Book XV. where he brings in
Calams ^&lridian fpeaking thus: •• Of old we met every
** wherewith Barley, Wheat and Meal, as we do now-a-dayii
«« with Daft. The Fountains flowed, fome with Water, fomfe
♦' with Milk ; and likevvife fome with Honey, fome with
"Wine, and fome with Oil. But Men, through Fulnefs
" and Plenty, fell into Wickc.lncfs : which Condition Jupi-
" ter aahorring, altered the State of Things, and ordered
** them a Life of Labour."

{d') Maitnonides, &c.] In his Guide to the Douhing, Part III,
Chap. 29. ■

(^) The Hijiory of Adam, &c.] In thofe Places which Phtl(h.
Biblius has tranftated out of Sanchuniatho}i. The Greek Word
7tfUT^yo:'(Bh-, 'Firf.-born, is the fame with the Hebreiv on»
Adam ; and the Greek Word ««fc'v. Age, is the fame with the
Hebrew Word mn Chatah, Aue. The firft Men found out
the Fruit of. Trees. And in the moft ancient Grcfk Mxjleries,
;hey cried out ''twj, i'cv, and at the fame Time ftewed a



of Evcy of the Tree, and of the Serpent, was ex-
tant among the idolatrous Indians in his Time :
And there are many [a] Witnefles in our Age,
M ho tcflify that the fame is ftili to be found a-
niongil the Heathen dwelling in Peru, and the Phi-
lippine Iflands, People belonging to the fame In-
dia ; the Name of Adam amongll: the Brachmans ;
and that it was reckoned [b] Six Thoufand Years
fmcc the Creation of the World, by thofe oi Siam.
(c) Bcrojus in his Hiftory of Chaldea, Manethos in
his of Egypt, Iliercm in his o{ Pha^jiicia, Hijlaus,
Hecatd'uSy Hillanicus in theirs of Greece, and He-
Jiod among the Poets; all affcrt that the Lives of
thofc who defcendcd from the firft Men, were al-


Scrh-nt. Which is mentioned by ILyfchiv.s, Clemem in his Ex-
hoit^tions, and Plutarch in the Life of Alexander. Chalcidius
to Tim^us, has ihefe Words : " Hiat as Mcjcs fays, God
«' forbad the firil Man to eat the Fruit of thofe Trees, by
" which the Knowledge of Good and Evil (hould ftcal into
" their Minds." And in another Place: ** To this the Hc-

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