which Alex

But for their number of years nothing is more certain than their forgery; for the Egyptians did preferve the antiquities of other Nations as well as their own, and by the evident fallacy in others have betray'd their own vanity. When Alexander entred Egypt with his victorious army, the Priests could fhew him out of their facred Hiftories an account of the Persian Empire, which he gained by conqueft, and the Macedonian, which he received by birth, of each for* 8000 years: whereas nothing can be more cer- * This fallacy tain out of the best Historical Account, than that the Perfian Empire, whe-appeareth by ther begun in Cyrus or in Medus, was not then 300 years old, and the an Epiftle Macedonian, begun in Coranus, not 500. They then which made fo large ander wrote additions to advance the antiquity of other Nations, and were fo bold as to his mother to prefent them to those which fo easily might refute them (had they not mentioned by delighted to be deceived to their own advantage, and took much pleasure Athenagoras, Minutius Fein an honourable cheat) may without any breach of charity be fufpected lix, S. Cyprito have extended the Account much higher for the honour of their own an, and S. AuCountry. Befide, their Catalogues muft needs be ridiculously incredible, guitine, Perwhen the Egyptians make the first Kings Reigns above † 1200 years a piece, & Macedoand the Affyrians theirs about 40000: except ye take the Egyptian years num imperiキ

Olympias,

farum autem

for months, the Affyrians for days; and then the Account will not feem um ufque ad fo formidable.

ipfum Alexandrum, cui loquebatur,

plus quam octo millium annorum ille conftituit; cùm apud Græcos Macedonum ufque ad mortem Alexandri quadringenti octoginta quinque reperiantur anni, Perfarum verò, donec ipfius Alexandri victoria finirentur, ducenti & triginta tres computéntur, S. Aug. de Civ. Dei. l. 12. c. 10. † As Diodorus Siculus takes notice of the Ægyptians, and Abydenus of the Chaldeans, whofe ten firft Kings reigned 120 Sari. is ro's wavlas eivas Baoshers déxa av ò xéýv© 2 βασιλείας ξεήξε (άρες ἑκατὸν εἴκοσι. Now this word Cág was proper to the Babylonian or Chaldean account. Hefych. Σάρω ἀριθμός τις ο Βαβυλωνίοις, but what this number was he tells us not. In the fragment of Abydenus preferved by Eufebius, Eg isı ižaxória »ỳ resxixia irn, every Zág 3600 years, and confequently the 120 Cáeg belonging to the Reign of the ten Kings 432000 years. Neither was this the account only of Abydenus, but also of Berofus; neither was it the interpretation only of Eufebius, but also of Alexander Polyhiftor, who likewife expreffeth χρόνον τ βασιλείας αὐτῶν (άρες ἑκατὸν εἴκοσι, ἤτοι ἐτῶν μυριάδας τεσσαράκοντα τρεῖς καὶ δύο χιλιάδας. This feemed fo highly incredible, that two ancient Monks, Anianus and Panodorus, interpreted thofe Chaldæan years to be but days, So that every Ca jhould confist of 3600 days, that is, 9 years, 10 months and a half, and the whole 120 Caegi for the ten Kings 1183 years, 6 months, and odd days. This is all which Jof. Scaliger, or Jacobus Goar of late could find concerning this Chaldean Computation: and the first of these complains that none but Hefychius makes mention of this account. Ifhall therefore fupply them not only with another Author, but also with a diverfe and diftinct interpretation. Σάροι μέλσον καὶ ἀριθμός του ο Χαλδαίοις· οι γδ κ' βάρος ποιᾶσιν ἐνιαυτὸς βσκ5', οἳ γίνον) ιή ενιαυτοὶ καὶ μιῶες ἕξ. That is, according to the Translation of Portus, Sari apud Chaldæos eft menfura & numerus: nam 120 Sari faciunt annos 2222, qui funt anni 18 & fex menfes. Well might he fix his N. L. or, non liquet, to these words; for as they are in the printed Books there is no fenfe to be made of them; but by the help of the MS. in the Vatican Library we shall both Supply the defect in Suidas, and find a third valuation of the Caggi. Thus then that MS. reprefents the words: Oi g επ' (άροι ποιᾶσιν ἐνιαυτὸς βσκβ' κ τ Χαλδαίων ψῆφον, ἴπερ ὁ βάρος ποιεῖ μίας (ελωνιακῶν σκδ', οἷοι γίνον) ή ενιαυτο μhões. And fo the fenfe is clear. Lág, according to the Chaldee account, comprehends 222 months, which come to 18 years and 6 months; therefore 120 Caogi make 2220 years; and therefore for Box', I read, leaving out the laft β, βσκ', that is, 2220. † Εἰ ἢ καὶ ὁ φησιν Εὔδοξα ἀληθὲς, ὅτι Αἰγύπτιοι τ μια ενιαυτὸν ἐκάλεν, ἐκ ἂν ἡ ὅ πολ λῶν τέτων ἐνιαυτῶν ἀπαρίθμησις ἔχοι τ θαυμαςόν. Proclus in Timaui. 31. 50.

Again for the calculation of Eclipfes, as it may be made for many thoufand years to come, and be exactly true, and yet the world may end to morrow; because the calculation must be made with this tacit condition, if the bodies of the Earth, and Sun, and Moon, do continue in their substance and constant motion fo long: fo may it also be made for many millions of years paft, and all be true, if the world have been fo old; which the calculating doth not prove, but fuppofe. He then which should in the Ægyptian Temples fee the description of fo many Eclipses of the Sun and Moon, could not be affured that they were all taken from real obfervation, when they might be as well described out of proleptical fuppofition.

Besides, the motions of the Sun, which they mention together and with authority equal to that of their other obfervations, are fo incredible and palpably fabulous, that they take off all credit and esteem from the rest of their narrations. For with this wild account of years, and feemingly accurate obfervations of the heavens, they left it written to posterity, that the whole courfe of the celestial Motions were four times changed: fo that

I 2

* the

Νελον εἰς τε τάλλα ζωῆς, καὶ τότε ἐκ ταύτης Σπορίας (ώς λυόμβριο. Thus the Egyptians pretend Nilus faved them from the flames of Phaeton. Nor were they only fafe from Conflagrations, but from Inundations alf. For when in Greece or other parts a Deluge happened, then all their Cities were swept away into the Sea: Kajú zrlúde 7 xweger, fays the Prief, ετε τότε, ἔτε ἄλλοτε ἄνωθεν ἐπὶ τὰς ἀξέρας ύδως ἐπιῤῥεῖ· τίδ ̓ ἐναντίον κάτωθεν ἐπανιέναι πέφυκεν· ὅθεν καὶ δι ας αἰτίας τανθάδε (ωζόμθμα λέγες παλαιότατα. So Egypt receiving not their waters from above by clouds, but from below by Springs filling the river Nile, was out of danger in a Deluge, and thereby preferved the most ancient monuments and records. But, alas, this is a poor fhift to them which believe that in the great and univerfal Flood, all the fountains of the great deep were broken up, and the windows of heaven were opened, Gen. 7. 11.

It remaineth then that we ftedfaftly believe, not only that the heavens and earth and all the host of them were made, and fo acknowledge a Creation, or an actual and immediate dependence of all things on God; but alfo that all things were created by the hand of God, in the fame manner, and at the fame time, which are delivered unto us in the Books of Mofes by the Spirit of God, and fo acknowldge a novity, or no long existence of the Creature.

Neither will the novity of the World appear more plainly unto our conceptions, than if we look upon our own fucceffions. The vulgar accounts, which exhibit about 5600 years, though fufficiently refuting an eternity, and allaying all conceits of any great antiquity, are not yet so properly and nearly operative on the thoughts of men, as a reflection upon our own generations. The first of men was but fix days younger than the being, not fo many than the appearance, of the earth: and if any particular perfon would confider how many degrees in a direct line he probably is removed from that fingle perfon Adam, who bare together the name of Man and of the earth from whence he came, he could not chufe but think himself so near the original fountain of mankind, as not to conceive any great antiquity of the *So Cicero World. For though the ancient Heathens did imagine* innumerable ages and indeed speaks, innumerabi- generations of men past, though † Origen did fondly feem to collect fo much lia fæcula, in by fome mifinterpretations of the Scriptures; yet if we take a fober view, his Book of and make but rational collections from the Chronology of the facred Writ, and Socrates we fhall find no man's pedigree very exorbitant, or in his line of generation

Divination:

in Plato's Theetetus

descent of many score.

brings this argument against the pride of great and noble Families, that they which mention a fucceffion of their Ancefors which have been rich and powerful, do it merely ὑπ' ἀπαιδευσίας, διαρρίων εἰς τὸ πᾶν ἀεὶ βλέπειν, ἐδὲ λογίζεως, ότι πάππων καὶ προγόνων μυριάδες εκάσῳ γεγόνασιν ἀναρίθμητοι, εν αἷς πλέσιοι ες πτωχοί, καὶ βασιλεῖς καὶ δόλοι, βαρβαροί τε καὶ Ελίωες πολλάκις μυρίοι γεγόνασιν ὁτῳἔν· as if every perfon were equally honourable, having innumerable Ancestors, rich and poor, fervants and Kings, learned and barbarous. † Origen did not only collect the eternity of the world from the coexistence of all God's Attributes, as because he is wavloxed we and dnμixers, therefore he was always fo, (for how could he be dureros äro domine samalov, or wavloxeálwę ar fear; but also from the 90 Pfalm, From everlafting to everlafting, thou art God. For a thousand years in thy fight are but as yesterday; and that at the beginning of Ecclefiafticus, who can number the fand of the fea, and the drops of the rain, and the days of etereternity? But Methodius, Bishop and Martyr, hath well concluded that disputation: rautá Inciv i 'Steryling assiαζων, καὶ ὅρα οἷα παίζει

When the age of man was long, in the infancy of the World, we find ten generations extend to 1656 years, according to the shortest, which is thought, because the Hebrew, therefore the beft account; according to the longest, which, because the Septuagints, is not to be contemned, 2262, or rather 2256. From the Flood brought at that time upon the earth for the fins of men which polluted it, upon the birth of Abraham, the Father of the faithful, not above ten Ġenerations, if fo many, took up 292 years according to the leaft, 1132 according to the largest account. Since which time the ages of men have been very much alike proportionably long; and it is agreed by all that there have not paffed fince the birth of Abraham 3700 years. Now by the experience of our Families which for their honour and greatnefs have been preferved, by the Genealogies delivered in the facred Scriptures, and thought neceffary to be prefented to us by the bleffed Evangelifts, by the observation and concurrent judgment of former Ages, three genera

2

to Son: as in St.Mat. I. 17.

generations usually take up a hundred years. If then it be not yet 3700* By the years fince the birth of Abraham, as certainly it is not: if all men which Greeks called are or have been fince have defcended from Noah, as undoubtedly they, which have; if Abraham were but the tenth from Noah, as Noah from Adam, of generations fucceffions which Mofes hath affured us; then 'tis not probable that any perfon now from Father alive is above 130 Generations removed from Adam. And indeed thus admitting but the Greek account of less than 5000 years fince the Flood, we Indeed fomemay cafily bring all fober or probable accounts of the Egyptians, Babylo-times they nians, and Chinefes, to begin fince the Difperfion at Babel. Thus having ther spaces of expressed at last the time fo far as it is necessary to be known. I fhall con- time: as Arclude this fecond Confideration of the nature and notion of Creation.

take it for o

temidorus obServes, for fe

ven years.

Κατ' ἐνίας μὲ ἔτη ζ'. ὅθεν καὶ λέγεσιν οἱ ἰατρικοί, * δύο θυρῶν (not πρὸ 7, as Wolphius and Portus would correct it) μηδένα (not under, as Suidas) poloμer, reagionandixion (not Tecsageσxandexatov, as Suidas tranfcribing him negligentty) défovles. Sometimes they interpret it 20, 25, or 30 years, as appears by Hefychius. And by that last account they reckoned the years of Neftor, Και' ονίας 5 λ'. όθεν καὶ τ Νέσορα βόλον εἰς εννενήκοντα ἔτη γε[ονέναι. So Artemidorus and the Gammarians. Although I cannot imagine that to be the fenfe of Homer. Ia.á.

Τῷδ' ήδη δύο με υεαὶ μερόπων ανθρώπων

Εφθίαθ', οἳ οἱ πρόσθεν ἅμα τράφεν ἡδ' ευθύνοντο.

And I conceive that glofs in Hefychius, Ἐπὶ κατήματα χρόνων ἢ μὴ κατ' αὐτὸ βεβιωκότων, to be far more properly applicable to that place. But, in the fenfe of which we now speak, it is taken for the third part ordinarily of an hundred years; as Herodotus, mentioning the Egyptians feigned genealogies; Kai Toi Terandoras jî ardeur vrai duvía") μúesa etsa, 300 generations equalize 10000 years, Areas zu rgeïs ávögāv inatòv šteá isı. And after him Clemens Alex: Strom. l. 2. Εἰς τὰ ἑκατὸν ἔτη τρεις καλαλέτου) υεαί.

Now being under the terms of heaven and earth, we have proved all things befide God to be contained, and that the making of all these things was a clear production of them out of nothing; the third part of the explication must of neceffity follow, that he which made all things is God. This truth is fo evident in it felf, and fo confeffed by all men, that none did ever affert the World was made, but withal affirmed that it was God who made it. There remaineth therefore nothing more in this particular, than to affert God fo the Creator of the World as he is described in this Article.

Being then we believe in God the Father maker of heaven and earth; and by that God we expreffed already a fingularity of the Deity; our firft affertion which we must make good is, That the one God did create the World. Again, being whofoever is that God, cannot be excluded from this act of Creation, as being an emanation of the Divinity, and we feem by these words to appropriate it to the Father, befide whom we shall hereafter fhew that we believe fome other perfons to be the fame God; it will be likewife neceffary to declare the reason why the Creation of the World is thus signally attributed to God the Father.

The first of these deserves no explication of itself, it is fo obvions to all which have any true conception of God. But because it hath been formerly denied (as there is nothing fo fenfeless, but some kind of Hereticks have embraced, and may be yet taken up in times of which we have no reason to prefume better than of the former) I fhall briefly declare the Creation of the World to have been performed by that one God, the Father of our Lord Jefus Chrift.

As for the firft, there is no fuch difference between things of the World as to infer a diversity of makers of them, nor is the least or worst of creatures in their original, any way derogatory to the Creator. God faw every Gen. 1. 31. thing that he had made, and behold it was very good, and confequently like to come from the fountain of all goodness, and fit always to be afcribed to the fame. Whatsoever is evil, is not fo by the Creator's action, but by the creature's defection.

In

um à condi

In vain then did the Hereticks of old, to remove a' feeming inconveni* Inde Mani- ence, renounce a certain truth; and while they feared to make their own chaus, ut De- God evil, they made him partial, or but half the Deity, and fo a companion tione malo- at least with an evil God. For dividing all things of this world into natures rum liberet, substantially evil, and substantially good, and apprehending a necessity of an origination conformable to fo different a condition, they imagined one torem. S. God effentially good, as the first principle of the one, another God effentiHier. in Na- ally evil, as the original of the other. And this ftrange Herefie began up† For we must on the first † spreading of the Gospel; as if the greatest light could not apnot look upon pear without a fhadow.

alterum mali ·

inducit au

hum. c. 3.

Manes as the

firft Author of the Herefte, though they which followed him were called from him Manichæans. Nor must we be fatisfied with the relation of Socrates, who allots the beginning of that herefie μixogy μogate & Kaysarlive xojvour, a little before Conftantine; being Epiphanius afferts the first Author of it, senheat. I woęciar ixi rà leggrónuμa wei Ta's Xegras 'ATOsóλwy, to have gone to Jerufalem even about the Apoftles times. Manes then formerly called Cubricus, (not Urbicus, as S. Aug.) who diffeminated this Herefie in the days of Aurelianus or Probus the Emperor, about the year 277, had a Predeceffor, though not a Master, called firft Teberinthus, after Buddas. For this Buddas left his Books and Eftate to a Widow, who, faith Epiphanius, ueve wordw Tos Xogvas &rws, continued with his flate and Books a long time, and at last bought Cubricus for her fervant. This Buddas had a former Mafter called Scythianus, the first Author of this Herefie. Befide thefe, between Scythianus and Cubricus there was yet another teacher of the dotirine, called Zaranes. Ἦν ἢ πρὸ τέτε (Μάνη) καὶ ἔτες & κακίας διδάσκαλο ταύτης, Ζαράνης ονόματι, ομόρων αὐτ To wúgxwv. If then we infert this Zaranes into the Manichæan Pedigree, and confider the time of the Widow between Buddas and Cubricus, and the age of Cubricus, who was then but feven years old, as Socrates teftifies, when she refolved to buy him, and difcover the Herefie to him; there will be no reason to doubt of the relation of Epiphanius, that Scythianus began about the Apoftolical times. Nor need we any of the abatements in the Animadverfions of Petavius, much less that redargution of Epiphanius, who cites Origen as an affertor of the Chriflian Faith against this Herefie; for though he certainly died before Manes fpread his doctrine, yet it was written in feveral Books before him, not only in the time of Buddas, to whom Socrates and Suidas attribute them, but of Scythianus, whom S. Cyril and Epiphanius make the Author of them. Neither can it be objected that they were not Manichæans before the appearance of Manes; for I conceive the name of Manes, (thought by the Greeks to be a name taken up by Cubricus, and proper to him) not to be any proper or peculiar name at all, but the general title of Heretick in the Syriack tongue. For I am loath to think that Theodoret, or the Author in Suidas were so far mistaken, when they call Scythianus Manes, as to conceive Cubricus and he were the fame perfon: when we may with much better reafon conclude that both Scythianus and Cubricus had the fame title. For I conceive Manes at firft rather a title than a name, from the Hebrew ID or ND fignifying a Heretick. And although fome of the Rabbins derive their from Manes, yet others make it more ancient than he was, referring it to Tzadock and Bajethos, called the first or chief Hereticks, who lived 100 years before Chrift. Wherefore it is far more rational to affert, that he which began the Herefie of the Manichees was called as an Heretick in the Oriental Tongues, and from thence Mávas by the Greeks (to comply with pavia or Madness in their language) than that Mavns was first the name of a man counted an Heretick by the Chriftians; and then made the general name for all Hereticks, and particularly for the Chriftians by the Jews. Which being granted, both Scythianus and Cubricus might well at first have the name of Manes, that is, Heretick. However the antiquity of that Herefie will appear in the Marcionites, who differed not in this particular from the Manichees. Duos Ponticus Deos affert tanquain duas Simplegadas naufragii fui: quem negare non potuit, id eft, creatorem, id eft, noftrum; & quem probare non potuit, id eft, fuum. Paffus infelix hujus præfumptionis inftinctum de fimplici capitulo Dominicæ pronunciationis, in homines non in Deos difponentis exempla illa bonæ & male arboris, quod neque bona malos neque mala bonos proferat fructus. Tertul. l. 1. c. 2. This Marcion lived in the days of Antoninus Pius, and as Eufebius teftifieth, Justin Martyr wrote against him. Hift..lib. 4. c. 11. Irenæus relates how he spake with Polycarpus Bishop of Smyrna, who was taught by the Apostles, and converfed with divers which faw our Saviour, 1. 3. c. 3. Neither was Marcion the firft which taught it at Rome, for he received it from Cerdon. Habuit & Cerdonem quendam informatorem fcandali hujus, quo facilius duos Deos cæci exiftimaverunt. This Cerdon fucceeded Heracleon, and fo at laft this Herefie may be reduced to the Gnofticks, who derived it from the old Gentile Philofophers, and might well be embraced by Manes in Perfia, because it was the doctrine of the Perfian Magi, as Ariftotle teftifieth, 'Aessoléans & wgwow Wei pinocopias & weerβυζέρες (τις Μάζας) εἶναι τι Αἰγυπτίων, καὶ δύο καλ' αὐτὸς εἶναι ἀρχας, ἀγαθὸν δαίμονα καὶ κακὸν δαίμονα. Laert. in proemio. And this derivation is well obferved by Timotheus Presbyter of Conftantinople, fpeaking thus of Manes: Hagg Magκίων καὶ πρὸ ἐκεῖνε αίχροποιῶν καὶ δυσσεβῶν καὶ ἢ καὶ Περσίδα κάδων αφορμάς λαβών δοΓμαλίζε δύο αρχάς.

છે

Whereas there is no Nature originally finful, no fubftance in it felf evil, and therefore no Being which may not come from the fame fountain of Ifa. 45.7.5. goodness. I form the light, and create darkness; I make peace, and create evil; I the Lord do all these things, faith he who alfo faid, I am the Lord, and there is none elfe, there is no God befides me. Vain then is that conceit which framed two Gods, one of them called Light, the other Darknefs; one good, the other evil; refuted in the first words of the Creed, I believe in God, maker of heaven and earth.

But as we have already proved that one God to be the Father, fo must we yet farther thew that one God the Father to be the Maker of the World. In which there is no difficulty at all: the whole Church at Jerufalem hath fufficiently declared this truth in their Devotions, Lord, thou art God which haft made heaven and earth, and the fea, and all that in them is: against thy holy

child Jefus, whom thou haft anointed, both Herod and Pontius Pilate with the Gentiles and the People of Ifrael were gathered together. Jesus then was the child of that God which made the Heaven and the Earth, and confequently the Father of Chrift is the Creator of the World.

We know that Chrift is the light of the Gentiles, by his own interprctation; we are affured likewise that his Father gave him, by his frequent af fertion: we may then as certainly conclude that the Father of Christ is the Creator of the World, by the Prophets exprefs Prediction: For thus faith Isa. 42. 5, 6. God the Lord, he that created the Heavens and ftretched them out, he which spread forth the earth, and that which cometh out of it; I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the People, for a light of the Gentiles.

And now this great facility may feem to create the greater difficulty: for being the Apostles teach us that the Son made all things, and the Prophets that by the Spirit they were produced, how can we attribute that peculiarly in the Creed unto the Father, which in the Scriptures is affigned indifferently to the Son and to the Spirit? Two reafons may particularly be rendred of this peculiar attributing the work of Creation to the Father. First, in refpect of those Herefies arifing in the infancy of the Church, which endeavoured to destroy this truth, and to introduce another Creator of the World, diftinguished from the Father of our Lord Jefus Chrift. An Error fo deftructive to the Chriftian Religion, that it rafeth even the foundations of the Gospel, which refers it self wholly to the promises in the Law, and pretends to no other God, but that God of Abraham, of Ifaac, and of Jacob; acknowledgeth no other Speaker by the Son, than him that spake by the Prophets; and therefore whom Mofes and the Prophets call Lord of Heaven and Earth, of him our bleffed Saviour fignifies himself to be the Son, rejoicing in Spirit, and faying, I thank thee, O Father, Lord of Heaven and Luke 10. 21. Earth. Secondly, in refpect of the Paternal Priority in the Deity, by reafon whereof that which is common to the Father, Son, and Holy Ghost, may be rather attributed to the Father, as the first Person in the Trinity. In which respect the Apostle hath made a diftinction in the phrafe of emanation or production: To us there is but one God, the Father, of whom are 1 Cor. 8. 6. all things, and we in him; and one Lord Jefus Chrift, by whom are all things, and we by him. And our Saviour hath acknowledged, The Son can do nothing of himself, but what he feeth the Father do; which speak- Stabat fides eth fome kind of priority in action, according to that of the Perfon. And femper in in this fenfe the Church did always profefs to believe in God the Father, Creatore & Creator of Heaven and Earth. The great neceffity of profeffing our Faith in this particular, appeareth Marcion. I. 1. fèveral ways, as indifpenfably tending to the illustration of God's Glory, nofcenda erit the humiliation of mankind, the provocation to obedience, the averfion traditio Apofrom iniquity, and all confolation in our duty. God is of himself infinitely glorious, because his Perfections are abfolute, hodie apud his Excellencies indefective, and the fplendor of this Glory appeareth unto ipforum Ecus in and through the works of his hands. The invisible things of him Nullam aufrom the creation of the world are clearly feen, being underflood by the tem Apoftothings that are made, even his eternal power and Godhead. For he hath lici cenfus made the earth by his power, he hath established the world by his wif- venias quæ dom, and bath stretched out the heavens by his difcretion. After a long non in Creaenumeration of the wonderful works of the Creation, the Pfalmift breaketh forth into this pious meditation, O Lord, how manifold are thy works! in wisdom haft thou made them all. If then the glory of God be made apparent by the Creation, if he have made all things for himself, that is, for the manifestation of his glorious Attributes, if the Lord rejoiceth in his

C

K

e

*

Chrifto ejus.
Tertul. adv.

Non alia ag

ftolorum,

quam quæ

clefias editur.

Ecclefiam in

tore Chriftianizet. Ib.

a

Rom. 1. 20.

b For. 10. 12. and

pfal.104.24. Prov. 16. 4.

51. 15.

works, Pfal.104.31.