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Chapter: CHAPTER XXXVIII. OF THE SIGNIFICATION IN SCRIPTURE OF ETERNALL LIFE, HELL, SALVATION, THE WORLD TO COME, AND REDEMPTION

The maintenance of Civill Society, depending on Justice; and Justice on
the power of Life and Death, and other lesse Rewards and Punishments,
residing in them that have the Soveraignty of the Common-wealth; It
is impossible a Common-wealth should stand, where any other than the
Soveraign, hath a power of giving greater rewards than Life; and of
inflicting greater punishments than Death. Now seeing Eternall Life is
a greater reward, than the Life Present; and Eternall Torment a greater
punishment than the Death of Nature; It is a thing worthy to be well
considered, of all men that desire (by obeying Authority) to avoid
the calamities of Confusion, and Civill war, what is meant in Holy
Scripture, by Life Eternall, and Torment Eternall; and for what
offences, against whom committed, men are to be Eternally Tormented; and
for what actions, they are to obtain Eternall Life.

Place Of Adams Eternity If He Had Not Sinned, The Terrestrial Paradise

And first we find, that Adam was created in such a condition of life,
as had he not broken the commandement of God, he had enjoyed it in the
Paradise of Eden Everlastingly. For there was the Tree of Life; whereof
he was so long allowed to eat, as he should forbear to eat of the tree
of Knowledge of Good an Evill; which was not allowed him. And therefore
as soon as he had eaten of it, God thrust him out of Paradise, "lest he
should put forth his hand, and take also of the tree of life, and live
for ever." (Gen. 3. 22.) By which it seemeth to me, (with submission
neverthelesse both in this, and in all questions, whereof the
determination dependeth on the Scriptures, to the interpretation of the
Bible authorized by the Common-wealth, whose Subject I am,) that Adam if
he had not sinned, had had an Eternall Life on Earth: and that Mortality
entred upon himself, and his posterity, by his first Sin. Not that
actuall Death then entred; for Adam then could never have had children;
whereas he lived long after, and saw a numerous posterity ere he dyed.
But where it is said, "In the day that thou eatest thereof, thou shalt
surely die," it must needs bee meant of his Mortality, and certitude
of death. Seeing then Eternall life was lost by Adams forfeiture, in
committing sin, he that should cancell that forfeiture was to recover
thereby, that Life again. Now Jesus Christ hath satisfied for the sins
of all that beleeve in him; and therefore recovered to all beleevers,
that ETERNALL LIFE, which was lost by the sin of Adam. And in this sense
it is, that the comparison of St. Paul holdeth (Rom. 5.18, 19.) "As by
the offence of one, Judgment came upon all men to condemnation, even
so by the righteousnesse of one, the free gift came upon all men
to Justification of Life." Which is again (1 Cor. 15.21,22) more
perspicuously delivered in these words, "For since by man came death, by
man came also the resurrection of the dead. For as in Adam all die, even
so in Christ shall all be made alive."

Texts Concerning The Place Of Life Eternall For Beleevers

Concerning the place wherein men shall enjoy that Eternall Life, which
Christ hath obtained for them, the texts next before alledged seem to
make it on Earth. For if as in Adam, all die, that is, have forfeited
Paradise, and Eternall Life on Earth; even so in Christ all shall be
made alive; then all men shall be made to live on Earth; for else
the comparison were not proper. Hereunto seemeth to agree that of the
Psalmist, (Psal. 133.3.) "Upon Zion God commanded the blessing, even
Life for evermore;" for Zion, is in Jerusalem, upon Earth: as also that
of S. Joh. (Rev. 2.7.) "To him that overcommeth I will give to eat of
the tree of life, which is in the midst of the Paradise of God." This
was the tree of Adams Eternall life; but his life was to have been on
Earth. The same seemeth to be confirmed again by St. Joh. (Rev. 21.2.)
where he saith, "I John saw the Holy City, New Jerusalem, coming down
from God out of heaven, prepared as a Bride adorned for her husband:"
and again v. 10. to the same effect: As if he should say, the new
Jerusalem, the Paradise of God, at the coming again of Christ, should
come down to Gods people from Heaven, and not they goe up to it from
Earth. And this differs nothing from that, which the two men in white
clothing (that is, the two Angels) said to the Apostles, that were
looking upon Christ ascending (Acts 1.11.) "This same Jesus, who is
taken up from you into Heaven, shall so come, as you have seen him go up
into Heaven." Which soundeth as if they had said, he should come down
to govern them under his Father, Eternally here; and not take them up
to govern them in Heaven; and is conformable to the Restauration of the
Kingdom of God, instituted under Moses; which was a Political government
of the Jews on Earth. Again, that saying of our Saviour (Mat. 22.30.)
"that in the Resurrection they neither marry, nor are given in marriage,
but are as the Angels of God in heaven," is a description of an Eternall
Life, resembling that which we lost in Adam in the point of Marriage.
For seeing Adam, and Eve, if they had not sinned, had lived on Earth
Eternally, in their individuall persons; it is manifest, they should
not continually have procreated their kind. For if Immortals should have
generated, as Mankind doth now; the Earth in a small time, would not
have been able to afford them a place to stand on. The Jews that asked
our Saviour the question, whose wife the woman that had married many
brothers, should be, in the resurrection, knew not what were the
consequences of Immortality; that there shal be no Generation, and
consequently no marriage, no more than there is Marriage, or generation
among the Angels. The comparison between that Eternall life which Adam
lost, and our Saviour by his Victory over death hath recovered; holdeth
also in this, that as Adam lost Eternall Life by his sin, and yet lived
after it for a time; so the faithful Christian hath recovered Eternal
Life by Christs passion, though he die a natural death, and remaine dead
for a time; namely, till the Resurrection. For as Death is reckoned from
the Condemnation of Adam, not from the Execution; so life is reckoned
from the Absolution, not from the Resurrection of them that are elected
in Christ.

Ascension Into Heaven

That the place wherein men are to live Eternally, after the
Resurrection, is the Heavens, meaning by Heaven, those parts of the
world, which are the most remote from Earth, as where the stars are,
or above the stars, in another Higher Heaven, called Caelum Empyreum,
(whereof there is no mention in Scripture, nor ground in Reason) is not
easily to be drawn from any text that I can find. By the Kingdome of
Heaven, is meant the Kingdome of the King that dwelleth in Heaven; and
his Kingdome was the people of Israel, whom he ruled by the Prophets
his Lieutenants, first Moses, and after him Eleazar, and the Soveraign
Priests, till in the days of Samuel they rebelled, and would have a
mortall man for their King, after the manner of other Nations. And
when our Saviour Christ, by the preaching of his Ministers, shall have
perswaded the Jews to return, and called the Gentiles to his obedience,
then shall there be a new Kingdome of Heaven, because our King shall
then be God, whose Throne is Heaven; without any necessity evident in
the Scripture, that man shall ascend to his happinesse any higher than
Gods Footstool the Earth. On the contrary, we find written (Joh. 3.13.)
that "no man hath ascended into Heaven, but he that came down from
Heaven, even the Son of man, that is in Heaven." Where I observe by the
way, that these words are not, as those which go immediately before, the
words of our Saviour, but of St. John himself; for Christ was then not
in Heaven, but upon the Earth. The like is said of David (Acts 2.34.)
where St. Peter, to prove the Ascension of Christ, using the words of
the Psalmist, (Psal. 16.10.) "Thou wilt not leave my soule in Hell, nor
suffer thine Holy one to see corruption," saith, they were spoken (not
of David, but) of Christ; and to prove it, addeth this Reason, "For
David is not ascended into Heaven." But to this a man may easily answer,
and say, that though their bodies were not to ascend till the generall
day of Judgment, yet their souls were in Heaven as soon as they were
departed from their bodies; which also seemeth to be confirmed by the
words of our Saviour (Luke 20.37,38.) who proving the Resurrection out
of the word of Moses, saith thus, "That the dead are raised, even Moses
shewed, at the bush, when he calleth the Lord, the God of Abraham, and
the God of Isaac, and the God of Jacob. For he is not a God of the Dead,
but of the Living; for they all live to him." But if these words be to
be understood only of the Immortality of the Soul, they prove not at all
that which our Saviour intended to prove, which was the Resurrection
of the Body, that is to say, the Immortality of the Man. Therefore our
Saviour meaneth, that those Patriarchs were Immortall; not by a property
consequent to the essence, and nature of mankind, but by the will of
God, that was pleased of his mere grace, to bestow Eternall Life upon
the faithfull. And though at that time the Patriarchs and many other
faithfull men were Dead, yet as it is in the text, they Lived To God;
that is, they were written in the Book of Life with them that were
absolved of their sinnes, and ordained to Life eternall at the
Resurrection. That the Soul of man is in its own nature Eternall, and
a living Creature independent on the Body; or that any meer man is
Immortall, otherwise than by the Resurrection in the last day, (except
Enos and Elias,) is a doctrine not apparent in Scripture. The whole 14.
Chapter of Job, which is the speech not of his friends, but of himselfe,
is a complaint of this Mortality of Nature; and yet no contradiction of
the Immortality at the Resurrection. "There is hope of a tree," (saith
hee verse 7.) "if it be cast down, Though the root thereof wax old, and
the stock thereof die in the ground, yet when it scenteth the water
it will bud, and bring forth boughes like a Plant. But man dyeth, and
wasteth away, yea, man giveth up the Ghost, and where is he?" and (verse
12.) "man lyeth down, and riseth not, till the heavens be no more." But
when is it, that the heavens shall be no more? St. Peter tells us, that
it is at the generall Resurrection. For in his 2. Epistle, 3. Chapter,
and 7. verse, he saith, that "the Heavens and the Earth that are now,
are reserved unto fire against the day of Judgment, and perdition of
ungodly men," and (verse 12.) "looking for, and hasting to the comming
of God, wherein the Heavens shall be on fire, and shall be dissolved,
and the Elements shall melt with fervent heat. Neverthelesse, we
according to the promise look for new Heavens, and a new Earth, wherein
dwelleth righteousnesse." Therefore where Job saith, man riseth not till
the Heavens be no more; it is all one, as if he had said, the Immortall
Life (and Soule and Life in the Scripture, do usually signifie the same
thing) beginneth not in man, till the Resurrection, and day of Judgment;
and hath for cause, not his specificall nature, and generation; but the
Promise. For St. Peter saies not, "Wee look for new heavens, and a new
earth, (from Nature) but from Promise."

Lastly, seeing it hath been already proved out of divers evident places
of Scripture, in the 35. chapter of this book, that the Kingdom of God
is a Civil Common-wealth, where God himself is Soveraign, by vertue
first of the Old, and since of the New Covenant, wherein he reigneth by
his Vicar, or Lieutenant; the same places do therefore also prove, that
after the comming again of our Saviour in his Majesty, and glory, to
reign actually, and Eternally; the Kingdom of God is to be on Earth. But
because this doctrine (though proved out of places of Scripture not few,
nor obscure) will appear to most men a novelty; I doe but propound
it; maintaining nothing in this, or any other paradox of Religion;
but attending the end of that dispute of the sword, concerning the
Authority, (not yet amongst my Countrey-men decided,) by which all sorts
of doctrine are to bee approved, or rejected; and whose commands, both
in speech, and writing, (whatsoever be the opinions of private men) must
by all men, that mean to be protected by their Laws, be obeyed. For
the points of doctrine concerning the Kingdome (of) God, have so great
influence on the Kingdome of Man, as not to be determined, but by them,
that under God have the Soveraign Power.

The Place After Judgment, Of Those Who Were Never In The Kingdome

Of God, Or Having Been In, Are Cast Out

As the Kingdome of God, and Eternall Life, so also Gods Enemies, and
their Torments after Judgment, appear by the Scripture, to have their
place on Earth. The name of the place, where all men remain till the
Resurrection, that were either buryed, or swallowed up of the Earth, is
usually called in Scripture, by words that signifie Under Ground; which
the Latines read generally Infernus, and Inferni, and the Greeks Hades;
that is to say, a place where men cannot see; and containeth as well the
Grave, as any other deeper place. But for the place of the damned after
the Resurrection, it is not determined, neither in the Old, nor New
Testament, by any note of situation; but onely by the company: as that
it shall bee, where such wicked men were, as God in former times in
extraordinary, and miraculous manner, had destroyed from off the face of
the Earth: As for Example, that they are in Inferno, in Tartarus, or in
the bottomelesse pit; because Corah, Dathan, and Abirom, were swallowed
up alive into the earth. Not that the Writers of the Scripture would
have us beleeve, there could be in the globe of the Earth, which is
not only finite, but also (compared to the height of the Stars) of no
considerable magnitude, a pit without a bottome; that is, a hole of
infinite depth, such as the Greeks in their Daemonologie (that is to
say, in their doctrine concerning Daemons,) and after them, the Romans
called Tartarus; of which Virgill sayes,

    Bis patet in praeceps, tantem tenditque sub umbras,
    Quantus ad aethereum coeli suspectus Olympum:

for that is a thing the proportion of Earth to Heaven cannot bear: but
that wee should beleeve them there, indefinitely, where those men are,
on whom God inflicted that Exemplary punnishment.

The Congregation Of Giants

Again, because those mighty men of the Earth, that lived in the time
of Noah, before the floud, (which the Greeks called Heroes, and the
Scripture Giants, and both say, were begotten, by copulation of the
children of God, with the children of men,) were for their wicked life
destroyed by the generall deluge; the place of the Damned, is therefore
also sometimes marked out, by the company of those deceased Giants; as
Proverbs 21.16. "The man that wandreth out of the way of understanding,
shall remain in the congregation of the Giants," and Job 26.5. "Behold
the Giants groan under water, and they that dwell with them." Here
the place of the Damned, is under the water. And Isaiah 14.9. "Hell is
troubled how to meet thee," (that is, the King of Babylon) "and will
displace the Giants for thee:" and here again the place of the Damned,
(if the sense be literall,) is to be under water.

Lake Of Fire

Thirdly, because the Cities of Sodom, and Gomorrah, by the extraordinary
wrath of God, were consumed for their wickednesse with Fire and
Brimstone, and together with them the countrey about made a stinking
bituminous Lake; the place of the Damned is sometimes expressed by
Fire, and a Fiery Lake: as in the Apocalypse ch.21.8. "But the timorous,
incredulous, and abominable, and Murderers, and Whoremongers, and
Sorcerers, and Idolators, and all Lyars, shall have their part in the
Lake that burneth with Fire, and Brimstone; which is the second Death."
So that it is manifest, that Hell Fire, which is here expressed by
Metaphor, from the reall Fire of Sodome, signifieth not any certain
kind, or place of Torment; but is to be taken indefinitely, for
Destruction, as it is in the 20. Chapter, at the 14. verse; where it is
said, that "Death and Hell were cast into the Lake of Fire;" that is
to say, were abolished, and destroyed; as if after the day of Judgment,
there shall be no more Dying, nor no more going into Hell; that is, no
more going to Hades (from which word perhaps our word Hell is derived,)
which is the same with no more Dying.

Utter Darknesse

Fourthly, from the Plague of Darknesse inflicted on the Egyptians, of
which it is written (Exod. 10.23.) "They saw not one another, neither
rose any man from his place for three days; but all the Children of
Israel had light in their dwellings;" the place of the wicked after
Judgment, is called Utter Darknesse, or (as it is in the originall)
Darknesse Without. And so it is expressed (Mat. 22.13.) where the King
commandeth his Servants, "to bind hand and foot the man that had not
on his Wedding garment, and to cast him out," Eis To Skotos To Exoteron,
Externall Darknesse, or Darknesse Without: which though translated Utter
Darknesse, does not signifie How Great, but Where that darknesse is to
be; namely, Without The Habitation of Gods Elect.

Gehenna, And Tophet

Lastly, whereas there was a place neer Jerusalem, called the Valley of
the Children of Hinnon; in a part whereof, called Tophet, the Jews had
committed most grievous Idolatry, sacrificing their children to the
Idol Moloch; and wherein also God had afflicted his enemies with most
grievous punishments; and wherein Josias had burnt the Priests of Moloch
upon their own Altars, as appeareth at large in the 2 of Kings chap. 23.
the place served afterwards, to receive the filth, and garbage which was
carried thither, out of the City; and there used to be fires made, from
time to time, to purifie the aire, and take away the stench of Carrion.
From this abominable place, the Jews used ever after to call the place
of the Damned, by the name of Gehenna, or Valley of Hinnon. And this
Gehenna, is that word, which is usually now translated HELL; and
from the fires from time to time there burning, we have the notion of
Everlasting, and Unquenchable Fire.

Of The Literall Sense Of The Scripture Concerning Hell

Seeing now there is none, that so interprets the Scripture, as that
after the day of Judgment, the wicked are all Eternally to be punished
in the Valley of Hinnon; or that they shall so rise again, as to be ever
after under ground, or under water; or that after the Resurrection, they
shall no more see one another; nor stir from one place to another; it
followeth, me thinks, very necessarily, that that which is thus said
concerning Hell Fire, is spoken metaphorically; and that therefore there
is a proper sense to bee enquired after, (for of all Metaphors there is
some reall ground, that may be expressed in proper words) both of the
Place of Hell, and the nature of Hellish Torment, and Tormenters.

Satan, Devill, Not Proper Names, But Appellatives

And first for the Tormenters, wee have their nature, and properties,
exactly and properly delivered by the names of, The Enemy, or Satan;
The Accuser, or Diabolus; The Destroyer, or Abbadon. Which significant
names, Satan, Devill, Abbadon, set not forth to us any Individuall
person, as proper names use to doe; but onely an office, or quality;
and are therefore Appellatives; which ought not to have been left
untranslated, as they are, in the Latine, and Modern Bibles; because
thereby they seem to be the proper names of Daemons; and men are the
more easily seduced to beleeve the doctrine of Devills; which at that
time was the Religion of the Gentiles, and contrary to that of Moses,
and of Christ.

And because by the Enemy, the Accuser, and Destroyer, is meant, the
Enemy of them that shall be in the Kingdome of God; therefore if the
Kingdome of God after the Resurrection, bee upon the Earth, (as in the
former Chapter I have shewn by Scripture it seems to be,) The Enemy,
and his Kingdome must be on Earth also. For so also was it, in the time
before the Jews had deposed God. For Gods Kingdome was in Palestine;
and the Nations round about, were the Kingdomes of the Enemy; and
consequently by Satan, is meant any Earthly Enemy of the Church.

Torments Of Hell

The Torments of Hell, are expressed sometimes, by "weeping, and gnashing
of teeth," as Mat. 8.12. Sometimes, by "the worm of Conscience;" as
Isa.66.24. and Mark 9.44, 46, 48; sometimes, by Fire, as in the place
now quoted, "where the worm dyeth not, and the fire is not quenched,"
and many places beside: sometimes by "Shame, and contempt," as Dan.
12.2. "And many of them that sleep in the dust of the Earth, shall
awake; some to Everlasting life; and some to shame, and everlasting
contempt." All which places design metaphorically a grief, and
discontent of mind, from the sight of that Eternall felicity in others,
which they themselves through their own incredulity, and disobedience
have lost. And because such felicity in others, is not sensible but by
comparison with their own actuall miseries; it followeth that they are
to suffer such bodily paines, and calamities, as are incident to those,
who not onely live under evill and cruell Governours, but have also for
Enemy, the Eternall King of the Saints, God Almighty. And amongst these
bodily paines, is to be reckoned also to every one of the wicked a
second Death. For though the Scripture bee clear for an universall
Resurrection; yet wee do not read, that to any of the Reprobate is
promised an Eternall life. For whereas St. Paul (1 Cor. 15.42, 43.) to
the question concerning what bodies men shall rise with again, saith,
that "the body is sown in corruption, and is raised in incorruption; It
is sown in dishonour, it is raised in glory; it is sown in weaknesse, it
is raised in power;" Glory and Power cannot be applyed to the bodies of
the wicked: Nor can the name of Second Death, bee applyed to those
that can never die but once: And although in Metaphoricall speech, a
Calamitous life Everlasting, may bee called an Everlasting Death yet it
cannot well be understood of a Second Death. The fire prepared for the
wicked, is an Everlasting Fire: that is to say, the estate wherein
no man can be without torture, both of body and mind, after the
Resurrection, shall endure for ever; and in that sense the Fire shall
be unquenchable, and the torments Everlasting: but it cannot thence be
inferred, that hee who shall be cast into that fire, or be tormented
with those torments, shall endure, and resist them so, as to be
eternally burnt, and tortured, and yet never be destroyed, nor die. And
though there be many places that affirm Everlasting Fire, and Torments
(into which men may be cast successively one after another for ever;)
yet I find none that affirm there shall bee an Eternall Life therein of
any individuall person; but on the contrary, an Everlasting Death, which
is the Second Death: (Apoc. 20. 13,14.) "For after Death, and the Grave
shall have delivered up the dead which were in them, and every man be
judged according to his works; Death and the Grave shall also be cast
into the Lake of Fire. This is the Second Death." Whereby it is
evident, that there is to bee a Second Death of every one that shall bee
condemned at the day of Judgement, after which hee shall die no more.

The Joyes Of Life Eternall, And Salvation The Same Thing,

Salvation From Sin, And From Misery, All One

The joyes of Life Eternall, are in Scripture comprehended all under the
name of SALVATION, or Being Saved. To be saved, is to be secured, either
respectively, against speciall Evills, or absolutely against all Evill,
comprehending Want, Sicknesse, and Death it self. And because man
was created in a condition Immortall, not subject to corruption, and
consequently to nothing that tendeth to the dissolution of his nature;
and fell from that happinesse by the sin of Adam; it followeth, that
to be Saved From Sin, is to be saved from all the Evill, and Calamities
that Sinne hath brought upon us. And therefore in the Holy Scripture,
Remission of Sinne, and Salvation from Death and Misery, is the same
thing, as it appears by the words of our Saviour, who having cured a man
sick of the Palsey, by saying, (Mat. 9.2.) "Son be of good cheer, thy
Sins be forgiven thee;" and knowing that the Scribes took for blasphemy,
that a man should pretend to forgive Sins, asked them (v.5.) "whether
it were easier to say, Thy Sinnes be forgiven thee, or, Arise and walk;"
signifying thereby, that it was all one, as to the saving of the sick,
to say, "Thy Sins are forgiven," and "Arise and walk;" and that he used
that form of speech, onely to shew he had power to forgive Sins. And
it is besides evident in reason, that since Death and Misery, were the
punishments of Sin, the discharge of Sinne, must also be a discharge
of Death and Misery; that is to say, Salvation absolute, such as the
faithfull are to enjoy after the day of Judgment, by the power, and
favour of Jesus Christ, who for that cause is called our SAVIOUR.

Concerning Particular Salvations, such as are understood, 1 Sam. 14.39.
"as the Lord liveth that saveth Israel," that is, from their temporary
enemies, and 2 Sam. 22.4. "Thou art my Saviour, thou savest me from
violence;" and 2 Kings 13.5. "God gave the Israelites a Saviour, and
so they were delivered from the hand of the Assyrians," and the like,
I need say nothing; there being neither difficulty, nor interest, to
corrupt the interpretation of texts of that kind.

The Place Of Eternall Salvation

But concerning the Generall Salvation, because it must be in the
Kingdome of Heaven, there is great difficulty concerning the Place.
On one side, by Kingdome (which is an estate ordained by men for their
perpetuall security against enemies, and want) it seemeth that this
Salvation should be on Earth. For by Salvation is set forth unto us,
a glorious Reign of our King, by Conquest; not a safety by Escape:
and therefore there where we look for Salvation, we must look also
for Triumph; and before Triumph, for Victory; and before Victory, for
Battell; which cannot well be supposed, shall be in Heaven. But how good
soever this reason may be, I will not trust to it, without very evident
places of Scripture. The state of Salvation is described at large,
Isaiah, 33. ver. 20,21,22,23,24.

"Look upon Zion, the City of our solemnities, thine eyes shall see
Jerusalem a quiet habitation, a tabernacle that shall not be taken down;
not one of the stakes thereof shall ever be removed, neither shall any
of the cords thereof be broken.

But there the glorious Lord will be unto us a place of broad rivers, and
streams; wherein shall goe no Gally with oares; neither shall gallant
ship passe thereby.

For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our
King, he will save us.

Thy tacklings are loosed; they could not well strengthen their mast;
they could not spread the sail: then is the prey of a great spoil
divided; the lame take the prey.

And the Inhabitant shall not say, I am sicke; the people that shall
dwell therein shall be forgiven their Iniquity."

In which words wee have the place from whence Salvation is to proceed,
"Jerusalem, a quiet habitation;" the Eternity of it, "a tabernacle that
shall not be taken down," &c. The Saviour of it, "the Lord, their Judge,
their Lawgiver, their King, he will save us;" the Salvation, "the Lord
shall be to them as a broad mote of swift waters," &c. the condition of
their Enemies, "their tacklings are loose, their masts weake, the
lame shal take the spoil of them." The condition of the Saved,
"The Inhabitants shall not say, I am sick:" And lastly, all this is
comprehended in Forgivenesse of sin, "The people that dwell therein
shall be forgiven their iniquity." By which it is evident, that
Salvation shall be on Earth, then, when God shall reign, (at the coming
again of Christ) in Jerusalem; and from Jerusalem shall proceed the
Salvation of the Gentiles that shall be received into Gods Kingdome; as
is also more expressely declared by the same Prophet, Chap. 66.20, 21.
"And they," (that is, the Gentiles who had any Jew in bondage) "shall
bring all your brethren, for an offering to the Lord, out of all
nations, upon horses, and in charets, and in litters, and upon mules,
and upon swift beasts, to my holy mountain, Jerusalem, saith the Lord,
as the Children of Israel bring an offering in a clean vessell into
the House of the Lord. And I will also take of them for Priests and for
Levites, saith the Lord:" Whereby it is manifest, that the chief seat of
Gods Kingdome (which is the Place, from whence the Salvation of us that
were Gentiles, shall proceed) shall be Jerusalem; And the same is also
confirmed by our Saviour, in his discourse with the woman of Samaria,
concerning the place of Gods worship; to whom he saith, John 4.22. that
the Samaritans worshipped they know not what, but the Jews worship what
they knew, "For Salvation is of the Jews (Ex Judais, that is, begins at
the Jews): as if he should say, you worship God, but know not by whom
he wil save you, as we doe, that know it shall be one of the tribe
of Judah, a Jew, not a Samaritan. And therefore also the woman not
impertinently answered him again, "We know the Messias shall come." So
that which our saviour saith, "Salvation is from the Jews," is the
same that Paul sayes (Rom. 1.16,17.) "The Gospel is the power of God to
Salvation to every one that beleeveth; To the Jew first, and also to the
Greek. For therein is the righteousnesse of God revealed from faith to
faith;" from the faith of the Jew, to the faith of the Gentile. In
the like sense the Prophet Joel describing the day of Judgment, (chap.
2.30,31.) that God would "shew wonders in heaven, and in earth, bloud,
and fire, and pillars of smoak. The Sun should be turned to darknesse,
and the Moon into bloud, before the great and terrible day of the Lord
come," he addeth verse 32. "and it shall come to passe, that whosoever
shall call upon the name of the Lord, shall be saved. For in Mount Zion,
and in Jerusalem shall be Salvation." And Obadiah verse 17 saith
the same, "Upon Mount Zion shall be Deliverance; and there shall be
holinesse, and the house of Jacob shall possesse their possessions,"
that is, the possessions of the Heathen, which possessions he expresseth
more particularly in the following verses, by the Mount of Esau, the
Land of the Philistines, the Fields of Ephraim, of Samaria, Gilead, and
the Cities of the South, and concludes with these words, "the Kingdom
shall be the Lords." All these places are for Salvation, and the
Kingdome of God (after the day of Judgement) upon Earth. On the other
side, I have not found any text that can probably be drawn, to prove
any Ascension of the Saints into Heaven; that is to say, into any Coelum
Empyreum, or other aetheriall Region; saving that it is called the
Kingdome of Heaven; which name it may have, because God, that was King
of the Jews, governed them by his commands, sent to Moses by Angels from
Heaven, to reduce them to their obedience; and shall send him thence
again, to rule both them, and all other faithfull men, from the day of
Judgment, Everlastingly: or from that, that the Throne of this our Great
King is in Heaven; whereas the Earth is but his Footstoole. But that the
Subjects of God should have any place as high as his throne, or higher
than his Footstoole, it seemeth not sutable to the dignity of a King,
nor can I find any evident text for it in holy Scripture.

From this that hath been said of the Kingdom of God, and of Salvation,
it is not hard to interpret, what is meant by the WORLD TO COME. There
are three worlds mentioned in Scripture, the Old World, the Present
World, and the World to Come. Of the first, St. Peter speaks, (2 Pet.
2.5.) "If God spared not the Old World, but saved Noah the eighth
person, a Preacher of righteousnesse, bringing the flood upon the world
of the ungodly," &c. So the First World, was from Adam to the generall
Flood. Of the present World, our Saviour speaks (John 18.36.) "My
Kingdome is not of this World." For he came onely to teach men the way
of Salvation, and to renew the Kingdome of his Father, by his doctrine.
Of the World to come, St. Peter speaks, (2 Pet. 3. 13.) "Neverthelesse
we according to his promise look for new Heavens, and a new Earth." This
is that WORLD, wherein Christ coming down from Heaven, in the clouds,
with great power, and glory, shall send his Angels, and shall gather
together his elect, from the four winds, and from the uttermost parts
of the Earth, and thence forth reign over them, (under his Father)
Everlastingly.

Redemption

Salvation of a sinner, supposeth a precedent REDEMPTION; for he that is
once guilty of Sin, is obnoxious to the Penalty of the same; and must
pay (or some other for him) such Ransome, as he that is offended, and
has him in his power, shall require. And seeing the person offended, is
Almighty God, in whose power are all things; such Ransome is to be paid
before Salvation can be acquired, as God hath been pleased to require.
By this Ransome, is not intended a satisfaction for Sin, equivalent to
the Offence, which no sinner for himselfe, nor righteous man can ever be
able to make for another; The dammage a man does to another, he may make
amends for by restitution, or recompence, but sin cannot be taken
away by recompence; for that were to make the liberty to sin, a thing
vendible. But sins may bee pardoned to the repentant, either Gratis, or
upon such penalty, as God is pleased to accept. That which God usually
accepted in the Old Testament, was some Sacrifice, or Oblation. To
forgive sin is not an act of Injustice, though the punishment have
been threatned. Even amongst men, though the promise of Good, bind the
promiser; yet threats, that is to say, promises, of Evill, bind them
not; much lesse shall they bind God, who is infinitely more mercifull
then men. Our Saviour Christ therefore to Redeem us, did not in that
sense satisfie for the Sins of men, as that his Death, of its own
vertue, could make it unjust in God to punish sinners with Eternall
death; but did make that Sacrifice, and Oblation of himself, at his
first coming, which God was pleased to require, for the Salvation at his
second coming, of such as in the mean time should repent, and beleeve in
him. And though this act of our Redemption, be not alwaies in Scripture
called a Sacrifice, and Oblation, but sometimes a Price, yet by Price
we are not to understand any thing, by the value whereof, he could claim
right to a pardon for us, from his offended Father, but that Price which
God the Father was pleased in mercy to demand.

Q: Can you write an appropriate summary of the above paragraphs?
A:

completion: Alek runs through the airship, not sure where the gold bars would be hidden--then he realizes they must be near the bow, because the nose is tipping down. He finds Volger already jettisoning the gold bars. They argue as they pitch the gold overboard, because of course they do. But then comes a warm and fuzzy moment as they come to a mutual realization that Volger has been protecting Alek at every turn, and Alek says his life must take a different path. Also, they totes keep one gold bar--you don't want to throw all your money away, after all.


prompt:
Chapter: CHAPTER XXXIX. OF THE SIGNIFICATION IN SCRIPTURE OF THE WORD CHURCH

Church The Lords House

The word Church, (Ecclesia) signifieth in the Books of Holy Scripture
divers things. Sometimes (though not often) it is taken for Gods House,
that is to say, for a Temple, wherein Christians assemble to perform
holy duties publiquely; as, 1 Cor. 14. ver. 34. "Let your women keep
silence in the Churches:" but this is Metaphorically put, for the
Congregation there assembled; and hath been since used for the
Edifice it self, to distinguish between the Temples of Christians, and
Idolaters. The Temple of Jerusalem was Gods House, and the House of
Prayer; and so is any Edifice dedicated by Christians to the worship of
Christ, Christs House: and therefore the Greek Fathers call it Kuriake,
The Lords House; and thence, in our language it came to be called Kyrke,
and Church.

Ecclesia Properly What

Church (when not taken for a House) signifieth the same that Ecclesia
signified in the Grecian Common-wealths; that is to say, a Congregation,
or an Assembly of Citizens, called forth, to hear the Magistrate speak
unto them; and which in the Common-wealth of Rome was called Concio, as
he that spake was called Ecclesiastes, and Concionator. And when they
were called forth by lawfull Authority, (Acts 19.39.) it was Ecclesia
Legitima, a Lawfull Church, Ennomos Ecclesia. But when they were excited
by tumultuous, and seditious clamor, then it was a confused Church,
Ecclesia Sugkechumene.

It is taken also sometimes for the men that have right to be of the
Congregation, though not actually assembled; that is to say, for the
whole multitude of Christian men, how far soever they be dispersed: as
(Act. 8.3.) where it is said, that "Saul made havock of the Church:" And
in this sense is Christ said to be Head of the Church. And sometimes for
a certain part of Christians, as (Col. 4.15.) "Salute the Church that is
in his house." Sometimes also for the Elect onely; as (Ephes. 5.27.) "A
Glorious Church, without spot, or wrinkle, holy, and without blemish;"
which is meant of the Church Triumphant, or, Church To Come. Sometimes,
for a Congregation assembled, of professors of Christianity, whether
their profession be true, or counterfeit, as it is understood, Mat.
18.17. where it is said, "Tell it to the Church, and if hee neglect to
hear the Church, let him be to thee as a Gentile, or Publican."

In What Sense The Church Is One Person Church Defined

And in this last sense only it is that the Church can be taken for one
Person; that is to say, that it can be said to have power to will, to
pronounce, to command, to be obeyed, to make laws, or to doe any other
action whatsoever; For without authority from a lawfull Congregation,
whatsoever act be done in a concourse of people, it is the particular
act of every one of those that were present, and gave their aid to the
performance of it; and not the act of them all in grosse, as of one
body; much lesse that act of them that were absent, or that being
present, were not willing it should be done. According to this sense, I
define a CHURCH to be, "A company of men professing Christian Religion,
united in the person of one Soveraign; at whose command they ought to
assemble, and without whose authority they ought not to assemble." And
because in all Common-wealths, that Assembly, which is without warrant
from the Civil Soveraign, is unlawful; that Church also, which is
assembled in any Common-wealth, that hath forbidden them to assemble, is
an unlawfull Assembly.

A Christian Common-wealth, And A Church All One

It followeth also, that there is on Earth, no such universall Church as
all Christians are bound to obey; because there is no power on Earth, to
which all other Common-wealths are subject: There are Christians, in
the Dominions of severall Princes and States; but every one of them
is subject to that Common-wealth, whereof he is himself a member; and
consequently, cannot be subject to the commands of any other Person.
And therefore a Church, such as one as is capable to Command, to Judge,
Absolve, Condemn, or do any other act, is the same thing with a Civil
Common-wealth, consisting of Christian men; and is called a Civill
State, for that the subjects of it are Men; and a Church, for that the
subjects thereof are Christians. Temporall and Spirituall Government,
are but two words brought into the world, to make men see double, and
mistake their Lawfull Soveraign. It is true, that the bodies of the
faithfull, after the Resurrection shall be not onely Spirituall, but
Eternall; but in this life they are grosse, and corruptible. There
is therefore no other Government in this life, neither of State, nor
Religion, but Temporall; nor teaching of any doctrine, lawfull to any
Subject, which the Governour both of the State, and of the Religion,
forbiddeth to be taught: And that Governor must be one; or else there
must needs follow Faction, and Civil war in the Common-wealth, between
the Church and State; between Spiritualists, and Temporalists; between
the Sword Of Justice, and the Shield Of Faith; and (which is more) in
every Christian mans own brest, between the Christian, and the Man.
The Doctors of the Church, are called Pastors; so also are Civill
Soveraignes: But if Pastors be not subordinate one to another, so
as that there may bee one chief Pastor, men will be taught contrary
Doctrines, whereof both may be, and one must be false. Who that one
chief Pastor is, according to the law of Nature, hath been already
shewn; namely, that it is the Civill Soveraign; And to whom the
Scripture hath assigned that Office, we shall see in the Chapters
following.

Q: Can you write an appropriate summary of the above paragraphs?
A:

completion: Deryn and Newkirk are back on the spine, working with the bats again; below, they see the German machines waiting for the Leviathan to come within range. Deryn realizes the whale is adapting to the new Clanker engines, using them to evolve. The all-hands-aft signal sounds, and everyone runs to the tail to try to pitch the nose of the ship up. She feels the airship become suddenly lighter , which means it just misses being hit by the German guns. The ship flies out of range, and Deryn tells Newkirk the Germans won't be able to catch them now: Clanker engines on Darwinist fabrications are more powerful than either one alone. Ha.


prompt:
Chapter: CHAPTER XL. OF THE RIGHTS OF THE KINGDOME OF GOD, IN ABRAHAM, MOSES, HIGH PRIESTS, AND THE KINGS OF JUDAH

The Soveraign Rights Of Abraham

The Father of the Faithfull, and first in the Kingdome of God by
Covenant, was Abraham. For with him was the Covenant first made; wherein
he obliged himself, and his seed after him, to acknowledge and obey the
commands of God; not onely such, as he could take notice of, (as Morall
Laws,) by the light of Nature; but also such, as God should in speciall
manner deliver to him by Dreams and Visions. For as to the Morall law,
they were already obliged, and needed not have been contracted withall,
by promise of the Land of Canaan. Nor was there any Contract, that could
adde to, or strengthen the Obligation, by which both they, and all
men else were bound naturally to obey God Almighty: And therefore the
Covenant which Abraham made with God, was to take for the Commandement
of God, that which in the name of God was commanded him, in a Dream, or
Vision, and to deliver it to his family, and cause them to observe the
same.

Abraham Had The Sole Power Of Ordering The Religion Of His Own People

In this Contract of God with Abraham, wee may observe three points of
important consequence in the government of Gods people. First, that at
the making of this Covenant, God spake onely to Abraham; and therefore
contracted not with any of his family, or seed, otherwise then as their
wills (which make the essence of all Covenants) were before the Contract
involved in the will of Abraham; who was therefore supposed to have had
a lawfull power, to make them perform all that he covenanted for them.
According whereunto (Gen 18.18, 19.) God saith, "All the Nations of the
Earth shall be blessed in him, For I know him that he will command his
children and his houshold after him, and they shall keep the way of the
Lord." From whence may be concluded this first point, that they to
whom God hath not spoken immediately, are to receive the positive
commandements of God, from their Soveraign; as the family and seed of
Abraham did from Abraham their Father, and Lord, and Civill Soveraign.
And Consequently in every Common-wealth, they who have no supernaturall
Revelation to the contrary, ought to obey the laws of their own
Soveraign, in the externall acts and profession of Religion. As for the
inward Thought, and beleef of men, which humane Governours can take no
notice of, (for God onely knoweth the heart) they are not voluntary, nor
the effect of the laws, but of the unrevealed will, and of the power of
God; and consequently fall not under obligation.

No Pretence Of Private Spirit Against The Religion Of Abraham

From whence proceedeth another point, that it was not unlawfull for
Abraham, when any of his Subjects should pretend Private Vision, or
Spirit, or other Revelation from God, for the countenancing of any
doctrine which Abraham should forbid, or when they followed, or adhered
to any such pretender, to punish them; and consequently that it is
lawfull now for the Soveraign to punish any man that shall oppose his
Private Spirit against the Laws: For hee hath the same place in the
Common-wealth, that Abraham had in his own Family.

Abraham Sole Judge, And Interpreter Of What God Spake

There ariseth also from the same, a third point; that as none but
Abraham in his family, so none but the Soveraign in a Christian
Common-wealth, can take notice what is, or what is not the Word of God.
For God spake onely to Abraham; and it was he onely, that was able
to know what God said, and to interpret the same to his family: And
therefore also, they that have the place of Abraham in a Common-wealth,
are the onely Interpreters of what God hath spoken.

The Authority Of Moses Whereon Grounded

The same Covenant was renewed with Isaac; and afterwards with Jacob; but
afterwards no more, till the Israelites were freed from the Egyptians,
and arrived at the Foot of Mount Sinai: and then it was renewed by Moses
(as I have said before, chap. 35.) in such manner, as they became from
that time forward the Peculiar Kingdome of God; whose Lieutenant was
Moses, for his owne time; and the succession to that office was setled
upon Aaron, and his heirs after him, to bee to God a Sacerdotall
Kingdome for ever.

By this constitution, a Kingdome is acquired to God. But seeing Moses
had no authority to govern the Israelites, as a successor to the right
of Abraham, because he could not claim it by inheritance; it appeareth
not as yet, that the people were obliged to take him for Gods
Lieutenant, longer than they beleeved that God spake unto him. And
therefore his authority (notwithstanding the Covenant they made with
God) depended yet merely upon the opinion they had of his Sanctity,
and of the reality of his Conferences with God, and the verity of his
Miracles; which opinion coming to change, they were no more obliged to
take any thing for the law of God, which he propounded to them in Gods
name. We are therefore to consider, what other ground there was, of
their obligation to obey him. For it could not be the commandement of
God that could oblige them; because God spake not to them immediately,
but by the mediation of Moses Himself; And our Saviour saith of himself,
(John 5. 31.) "If I bear witnesse of my self, my witnesse is not true,"
much lesse if Moses bear witnesse of himselfe, (especially in a claim of
Kingly power over Gods people) ought his testimony to be received. His
authority therefore, as the authority of all other Princes, must be
grounded on the Consent of the People, and their Promise to obey him.
And so it was: for "the people" (Exod. 20.18.) "when they saw the
Thunderings, and the Lightnings, and the noyse of the Trumpet, and the
mountaine smoaking, removed, and stood a far off. And they said unto
Moses, speak thou with us, and we will hear, but let not God speak with
us lest we die." Here was their promise of obedience; and by this it was
they obliged themselves to obey whatsoever he should deliver unto them
for the Commandement of God.

Moses Was (Under God) Soveraign Of The Jews, All His Own Time,

Though Aaron Had The Priesthood

And notwithstanding the Covenant constituted a Sacerdotall Kingdome,
that is to say, a Kingdome hereditary to Aaron; yet that is to be
understood of the succession, after Moses should bee dead. For
whosoever ordereth, and establisheth the Policy, as first founder of
a Common-wealth (be it Monarchy, Aristocracy, or Democracy) must needs
have Soveraign Power over the people all the while he is doing of it.
And that Moses had that power all his own time, is evidently affirmed in
the Scripture. First, in the text last before cited, because the people
promised obedience, not to Aaron but to him. Secondly, (Exod. 24.1, 2.)
"And God said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab
and Abihu, and seventy of the Elders of Israel. And Moses alone shall
come neer the Lord, but they shall not come nigh, neither shall the
people goe up with him." By which it is plain, that Moses who was alone
called up to God, (and not Aaron, nor the other Priests, nor the Seventy
Elders, nor the People who were forbidden to come up) was alone he, that
represented to the Israelites the Person of God; that is to say, was
their sole Soveraign under God. And though afterwards it be said (verse
9.) "Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the
Elders of Israel, and they saw the God of Israel, and there was under
his feet, as it were a paved work of a saphire stone," &c. yet this was
not till after Moses had been with God before, and had brought to
the people the words which God had said to him. He onely went for the
businesse of the people; the others, as the Nobles of his retinue, were
admitted for honour to that speciall grace, which was not allowed to
the people; which was, (as in the verse after appeareth) to see God and
live. "God laid not his hand upon them, they saw God and did eat and
drink" (that is, did live), but did not carry any commandement from
him to the people. Again, it is every where said, "The Lord spake unto
Moses," as in all other occasions of Government; so also in the ordering
of the Ceremonies of Religion, contained in the 25, 26, 27, 28, 29, 30,
and 31 Chapters of Exodus, and throughout Leviticus: to Aaron seldome.
The Calfe that Aaron made, Moses threw into the fire. Lastly, the
question of the Authority of Aaron, by occasion of his and Miriams
mutiny against Moses, was (Numbers 12.) judged by God himself for Moses.
So also in the question between Moses, and the People, when Corah,
Dathan, and Abiram, and two hundred and fifty Princes of the Assembly
"gathered themselves together" (Numbers 16. 3) "against Moses, and
against Aaron, and said unto them, 'Ye take too much upon you, seeing
all the congregation are Holy, every one of them, and the Lord is
amongst them, why lift you up your selves above the congregation of the
Lord?'" God caused the Earth to swallow Corah, Dathan, and Abiram with
their wives and children alive, and consumed those two hundred and fifty
Princes with fire. Therefore neither Aaron, nor the People, nor any
Aristocracy of the chief Princes of the People, but Moses alone had next
under God the Soveraignty over the Israelites: And that not onely in
causes of Civill Policy, but also of Religion; For Moses onely spake
with God, and therefore onely could tell the People, what it was that
God required at their hands. No man upon pain of death might be so
presumptuous as to approach the Mountain where God talked with Moses.
"Thou shalt set bounds" (saith the Lord, Exod 19. 12.) "to the people
round about, and say, Take heed to your selves that you goe not up into
the Mount, or touch the border of it; whosoever toucheth the Mount shall
surely be put to death." and again (verse 21.) "Get down, charge the
people, lest they break through unto the Lord to gaze." Out of which we
may conclude, that whosoever in a Christian Common-wealth holdeth the
place of Moses, is the sole Messenger of God, and Interpreter of
his Commandements. And according hereunto, no man ought in the
interpretation of the Scripture to proceed further then the bounds which
are set by their severall Soveraigns. For the Scriptures since God now
speaketh in them, are the Mount Sinai; the bounds whereof are the Laws
of them that represent Gods Person on Earth. To look upon them and
therein to behold the wondrous works of God, and learn to fear him is
allowed; but to interpret them; that is, to pry into what God saith to
him whom he appointeth to govern under him, and make themselves Judges
whether he govern as God commandeth him, or not, is to transgresse the
bounds God hath set us, and to gaze upon God irreverently.

All Spirits Were Subordinate To The Spirit Of Moses

There was no Prophet in the time of Moses, nor pretender to the Spirit
of God, but such as Moses had approved, and Authorized. For there were
in his time but Seventy men, that are said to Prophecy by the Spirit of
God, and these were of all Moses his election; concerning whom God saith
to Moses (Numb. 11.16.) "Gather to mee Seventy of the Elders of Israel,
whom thou knowest to be the Elders of the People." To these God imparted
his Spirit; but it was not a different Spirit from that of Moses; for
it is said (verse 25.) "God came down in a cloud, and took of the Spirit
that was upon Moses, and gave it to the Seventy Elders." But as I have
shewn before (chap. 36.) by Spirit, is understood the Mind; so that the
sense of the place is no other than this, that God endued them with
a mind conformable, and subordinate to that of Moses, that they might
Prophecy, that is to say, speak to the people in Gods name, in such
manner, as to set forward (as Ministers of Moses, and by his authority)
such doctrine as was agreeable to Moses his doctrine. For they were but
Ministers; and when two of them Prophecyed in the Camp, it was thought
a new and unlawfull thing; and as it is in the 27. and 28. verses of
the same Chapter, they were accused of it, and Joshua advised Moses to
forbid them, as not knowing that it was by Moses his Spirit that they
Prophecyed. By which it is manifest, that no Subject ought to pretend to
Prophecy, or to the Spirit, in opposition to the doctrine established by
him, whom God hath set in the place of Moses.

After Moses The Soveraignty Was In The High Priest

Aaron being dead, and after him also Moses, the Kingdome, as being a
Sacerdotall Kingdome, descended by vertue of the Covenant, to Aarons
Son, Eleazar the High Priest: And God declared him (next under himself)
for Soveraign, at the same time that he appointed Joshua for the
Generall of their Army. For thus God saith expressely (Numb. 27.21.)
concerning Joshua; "He shall stand before Eleazar the Priest, who shall
ask counsell for him, before the Lord, at his word shall they goe out,
and at his word they shall come in, both he, and all the Children of
Israel with him:" Therefore the Supreme Power of making War and Peace,
was in the Priest. The Supreme Power of Judicature belonged also to
the High Priest: For the Book of the Law was in their keeping; and the
Priests and Levites onely were the subordinate Judges in causes Civill,
as appears in Deut. 17.8, 9, 10. And for the manner of Gods worship,
there was never doubt made, but that the High Priest till the time
of Saul, had the Supreme Authority. Therefore the Civill and
Ecclesiasticall Power were both joined together in one and the same
person, the High Priest; and ought to bee so, in whosoever governeth by
Divine Right; that is, by Authority immediate from God.

Of The Soveraign Power Between The Time Of Joshua And Of Saul

After the death of Joshua, till the time of Saul, the time between is
noted frequently in the Book of Judges, "that there was in those dayes
no King in Israel;" and sometimes with this addition, that "every
man did that which was right in his own eyes." By which is to bee
understood, that where it is said, "there was no King," is meant, "there
was no Soveraign Power" in Israel. And so it was, if we consider the
Act, and Exercise of such power. For after the death of Joshua, &
Eleazar, "there arose another generation" (Judges 2.10.) "that knew not
the Lord, nor the works which he had done for Israel, but did evill in
the sight of the Lord, and served Baalim." And the Jews had that quality
which St. Paul noteth, "to look for a sign," not onely before they would
submit themselves to the government of Moses, but also after they had
obliged themselves by their submission. Whereas Signs, and Miracles had
for End to procure Faith, not to keep men from violating it, when they
have once given it; for to that men are obliged by the law of Nature.
But if we consider not the Exercise, but the Right of governing, the
Soveraign power was still in the High Priest. Therefore whatsoever
obedience was yeelded to any of the Judges, (who were men chosen by God
extraordinarily, to save his rebellious subjects out of the hands of
the enemy,) it cannot bee drawn into argument against the Right the High
Priest had to the Soveraign Power, in all matters, both of Policy and
Religion. And neither the Judges, nor Samuel himselfe had an ordinary,
but extraordinary calling to the Government; and were obeyed by the
Israelites, not out of duty, but out of reverence to their favour
with God, appearing in their wisdome, courage, or felicity. Hitherto
therefore the Right of Regulating both the Policy, and the Religion,
were inseparable.

Of The Rights Of The Kings Of Israel

To the Judges, succeeded Kings; And whereas before, all authority, both
in Religion, and Policy, was in the High Priest; so now it was all in
the King. For the Soveraignty over the people, which was before, not
onely by vertue of the Divine Power, but also by a particular pact of
the Israelites in God, and next under him, in the High Priest, as his
Viceregent on earth, was cast off by the People, with the consent of God
himselfe. For when they said to Samuel (1 Sam. 8.5.) "make us a King to
judge us, like all the Nations," they signified that they would no
more bee governed by the commands that should bee laid upon them by the
Priest, in the name of God; but by one that should command them in the
same manner that all other nations were commanded; and consequently in
deposing the High Priest of Royall authority, they deposed that peculiar
Government of God. And yet God consented to it, saying to Samuel (verse
7.) "Hearken unto the voice of the People, in all that they shall say
unto thee; for they have not rejected thee, but they have rejected mee,
that I should not reign over them." Having therefore rejected God, in
whose Right the Priests governed, there was no authority left to the
Priests, but such as the King was pleased to allow them; which was
more, or lesse, according as the Kings were good, or evill. And for the
Government of Civill affaires, it is manifest, it was all in the hands
of the King. For in the same Chapter, verse 20. They say they will be
like all the Nations; that their King shall be their Judge, and goe
before them, and fight their battells; that is, he shall have the
whole authority, both in Peace and War. In which is contained also the
ordering of Religion; for there was no other Word of God in that time,
by which to regulate Religion, but the Law of Moses, which was their
Civill Law. Besides, we read (1 Kings 2.27.) that Solomon "thrust out
Abiathar from being Priest before the Lord:" He had therefore authority
over the High Priest, as over any other Subject; which is a great
mark of Supremacy in Religion. And we read also (1 Kings 8.) that hee
dedicated the Temple; that he blessed the People; and that he himselfe
in person made that excellent prayer, used in the Consecrations of all
Churches, and houses of Prayer; which is another great mark of Supremacy
in Religion. Again, we read (2 Kings 22.) that when there was question
concerning the Book of the Law found in the Temple, the same was not
decided by the High Priest, but Josiah sent both him, and others to
enquire concerning it, of Hulda, the Prophetesse; which is another mark
of the Supremacy in Religion. Lastly, wee read (1 Chro. 26.30.) that
David made Hashabiah and his brethren, Hebronites, Officers of Israel
among them Westward, "in all businesse of the Lord, and in the service
of the King." Likewise (verse 32.) that hee made other Hebronites,
"rulers over the Reubenites, the Gadites, and the halfe tribe of
Manasseh" (these were the rest of Israel that dwelt beyond Jordan) "for
every matter pertaining to God, and affairs of the King." Is not this
full Power, both Temporall and Spirituall, as they call it, that would
divide it? To conclude; from the first institution of Gods Kingdome, to
the Captivity, the Supremacy of Religion, was in the same hand with that
of the Civill Soveraignty; and the Priests office after the election of
Saul, was not Magisteriall, but Ministeriall.

The Practice Of Supremacy In Religion, Was Not In The Time Of The Kings,

According To The Right Thereof

Notwithstanding the government both in Policy and Religion, were joined,
first in the High Priests, and afterwards in the Kings, so far forth as
concerned the Right; yet it appeareth by the same Holy History, that the
people understood it not; but there being amongst them a great part, and
probably the greatest part, that no longer than they saw great miracles,
or (which is equivalent to a miracle) great abilities, or great felicity
in the enterprises of their Governours, gave sufficient credit, either
to the fame of Moses, or to the Colloquies between God and the Priests;
they took occasion as oft as their Governours displeased them, by
blaming sometimes the Policy, sometimes the Religion, to change the
Government, or revolt from their Obedience at their pleasure: And from
thence proceeded from time to time the civill troubles, divisions, and
calamities of the Nation. As for example, after the death of Eleazar and
Joshua, the next generation which had not seen the wonders of God, but
were left to their own weak reason, not knowing themselves obliged
by the Covenant of a Sacerdotall Kingdome, regarded no more the
Commandement of the Priest, nor any law of Moses, but did every man that
which was right in his own eyes; and obeyed in Civill affairs, such
men, as from time to time they thought able to deliver them from the
neighbour Nations that oppressed them; and consulted not with God (as
they ought to doe,) but with such men, or women, as they guessed to bee
Prophets by their Praedictions of things to come; and thought they had
an Idol in their Chappel, yet if they had a Levite for their Chaplain,
they made account they worshipped the God of Israel.

And afterwards when they demanded a King, after the manner of the
nations; yet it was not with a design to depart from the worship of God
their King; but despairing of the justice of the sons of Samuel, they
would have a King to judg them in Civill actions; but not that they
would allow their King to change the Religion which they thought was
recommended to them by Moses. So that they alwaies kept in store a
pretext, either of Justice, or Religion, to discharge themselves of
their obedience, whensoever they had hope to prevaile. Samuel was
displeased with the people, for that they desired a King, (for God was
their King already, and Samuel had but an authority under him); yet did
Samuel, when Saul observed not his counsell, in destroying Agag as God
had commanded, anoint another King, namely David, to take the succession
from his heirs. Rehoboam was no Idolater; but when the people thought
him an Oppressor; that Civil pretence carried from him ten Tribes to
Jeroboam an Idolater. And generally through the whole History of the
Kings, as well of Judah, as of Israel, there were Prophets that alwaies
controlled the Kings, for transgressing the Religion; and sometimes also
for Errours of State; (2 Chro. 19. 2.) as Jehosaphat was reproved by
the Prophet Jehu, for aiding the King of Israel against the Syrians;
and Hezekiah, by Isaiah, for shewing his treasures to the Ambassadors of
Babylon. By all which it appeareth, that though the power both of State
and Religion were in the Kings; yet none of them were uncontrolled
in the use of it, but such as were gracious for their own naturall
abilities, or felicities. So that from the practise of those times,
there can no argument be drawn, that the right of Supremacy in Religion
was not in the Kings, unlesse we place it in the Prophets; and conclude,
that because Hezekiah praying to the Lord before the Cherubins, was not
answered from thence, nor then, but afterwards by the Prophet Isaiah,
therefore Isaiah was supreme Head of the Church; or because Josiah
consulted Hulda the Prophetesse, concerning the Book of the Law, that
therefore neither he, nor the High Priest, but Hulda the Prophetesse had
the Supreme authority in matter of Religion; which I thinke is not the
opinion of any Doctor.

After The Captivity The Jews Had No Setled Common-wealth

During the Captivity, the Jews had no Common-wealth at all

And after their return, though they renewed their Covenant with God, yet
there was no promise made of obedience, neither to Esdras, nor to any
other; And presently after they became subjects to the Greeks (from
whose Customes, and Daemonology, and from the doctrine of the Cabalists,
their Religion became much corrupted): In such sort as nothing can be
gathered from their confusion, both in State and Religion, concerning
the Supremacy in either. And therefore so far forth as concerneth the
Old Testament, we may conclude, that whosoever had the Soveraignty
of the Common-wealth amongst the Jews, the same had also the Supreme
Authority in matter of Gods externall worship; and represented Gods
Person; that is the person of God the Father; though he were not called
by the name of Father, till such time as he sent into the world his Son
Jesus Christ, to redeem mankind from their sins, and bring them into his
Everlasting Kingdome, to be saved for evermore. Of which we are to speak
in the Chapter following.

Q: Can you write an appropriate summary of the above paragraphs?
A:

completion: After three days fighting off starvation, cold, and Germans on the glacier, the Leviathan is headed for the Ottoman Empire, and Deryn is taking time out to sketch the new engines. Then she's summoned to the captain's quarters--this could be good or bad, folks. Turns out Captain Hobbes wants to pump her for information about Alek, but Deryn decides she can't give Alek away just yet. Later Deryn goes to see Alek, who somehow has egg duty now. Only three eggs remain, and Dr. Barlow is keeping them at a blisteringly hot temperature. Deryn tells Alek that the captain has been nosing around, trying to find out who he really is. Deryn and Alek discuss whether or not she should tell the captain--if she doesn't, she could hang as a traitor, but she doesn't want to betray Alek, either. Alek tells her she'll have to tell the truth anyway. Deryn realizes the Air Service would never hang a fifteen-year-old girl though, and tells Alek she's not the person he thinks she is. She really wants to tell him her own secret, but then Dr. Barlow comes in, ruining the moment. Like she does.


prompt:
Chapter: CHAPTER XLI. OF THE OFFICE OF OUR BLESSED SAVIOUR

Three Parts Of The Office Of Christ

We find in Holy Scripture three parts of the Office of the Messiah: the
first of a Redeemer, or Saviour: The second of a Pastor, Counsellour,
or Teacher, that is, of a Prophet sent from God, to convert such as God
hath elected to Salvation; The third of a King, and Eternall King, but
under his Father, as Moses and the High Priests were in their severall
times. And to these three parts are corespondent three times. For our
Redemption he wrought at his first coming, by the Sacrifice, wherein
he offered up himself for our sinnes upon the Crosse: our conversion
he wrought partly then in his own Person; and partly worketh now by his
Ministers; and will continue to work till his coming again. And after
his coming again, shall begin that his glorious Reign over his elect,
which is to last eternally.

His Office As A Redeemer

To the Office of a Redeemer, that is, of one that payeth the Ransome of
Sin, (which Ransome is Death,) it appertaineth, that he was Sacrificed,
and thereby bare upon his own head, and carryed away from us our
iniquities, in such sort as God had required. Not that the death of one
man, though without sinne, can satisfie for the offences of all men,
in the rigour of Justice, but in the Mercy of God, that ordained such
Sacrifices for sin, as he was pleased in his mercy to accept. In the old
Law (as we may read, Leviticus the 16.) the Lord required, that there
should every year once, bee made an Atonement for the Sins of all
Israel, both Priests, and others; for the doing whereof, Aaron alone was
to sacrifice for himself and the Priests a young Bullock; and for the
rest of the people, he was to receive from them two young Goates, of
which he was to Sacrifice one; but as for the other, which was the Scape
Goat, he was to lay his hands on the head thereof, and by a confession
of the iniquities of the people, to lay them all on that head, and then
by some opportune man, to cause the Goat to be led into the wildernesse,
and there to Escape, and carry away with him the iniquities of the
people. As the Sacrifice of the one Goat was a sufficient (because an
acceptable) price for the Ransome of all Israel; so the death of the
Messiah, is a sufficient price, for the Sins of all mankind, because
there was no more required. Our Saviour Christs sufferings seem to be
here figured, as cleerly, as in the oblation of Isaac, or in any other
type of him in the Old Testament: He was both the sacrificed Goat, and
the Scape Goat; "Hee was oppressed, and he was afflicted (Isa. 53.7.);
he opened not his mouth; he brought as a lamb to the slaughter, and as a
sheep is dumbe before the shearer, so opened he not his mouth:" Here he
is the Sacrificed Goat. "He hath born our Griefs, (ver.4.) and carried
our sorrows;" And again, (ver. 6.) "the Lord hath laid upon him the
iniquities of us all:" And so he is the Scape Goat. "He was cut off from
the land of the living (ver. 8.) for the transgression of my People:"
There again he is the Sacrificed Goat. And again (ver. 11.) "he shall
bear their sins:" Hee is the Scape Goat. Thus is the Lamb of God
equivalent to both those Goates; sacrificed, in that he dyed; and
escaping, in his Resurrection; being raised opportunely by his Father,
and removed from the habitation of men in his Ascension.

Christs Kingdome Not Of This World

For as much therefore, as he that Redeemeth, hath no title to the Thing
Redeemed, before the Redemption, and Ransome paid; and this Ransome was
the Death of the Redeemer; it is manifest, that our Saviour (as man) was
not King of those that he Redeemed, before hee suffered death; that is,
during that time hee conversed bodily on the Earth. I say, he was not
then King in present, by vertue of the Pact, which the faithfull make
with him in Baptisme; Neverthelesse, by the renewing of their Pact with
God in Baptisme, they were obliged to obey him for King, (under his
Father) whensoever he should be pleased to take the Kingdome upon him.
According whereunto, our Saviour himself expressely saith, (John 18.36.)
"My Kingdome is not of this world." Now seeing the Scripture maketh
mention but of two worlds; this that is now, and shall remain to the day
of Judgment, (which is therefore also called, The Last Day;) and that
which shall bee a new Heaven, and a new Earth; the Kingdome of Christ
is not to begin till the general Resurrection. And that is it which our
Saviour saith, (Mat. 16.27.) "The Son of man shall come in the glory
of his Father, with his Angels; and then he shall reward every man
according to his works." To reward every man according to his works, is
to execute the Office of a King; and this is not to be till he come in
the glory of his Father, with his Angells. When our Saviour saith,
(Mat. 23.2.) "The Scribes and Pharisees sit in Moses seat; All therefore
whatsoever they bid you doe, that observe and doe;" hee declareth
plainly, that hee ascribeth Kingly Power, for that time, not to
himselfe, but to them. And so hee hath also, where he saith, (Luke
12.14.) "Who made mee a Judge, or Divider over you?" And (John 12.47.)
"I came not to judge the world, but to save the world." And yet our
Saviour came into this world that hee might bee a King, and a Judge in
the world to come: For hee was the Messiah, that is, the Christ, that
is, the Anointed Priest, and the Soveraign Prophet of God; that is to
say, he was to have all the power that was in Moses the Prophet, in the
High Priests that succeeded Moses, and in the Kings that succeeded the
Priests. And St. John saies expressely (chap. 5. ver. 22.) "The Father
judgeth no man, but hath committed all judgment to the Son." And this is
not repugnant to that other place, "I came not to judge the world:" for
this is spoken of the world present, the other of the world to come; as
also where it is said, that at the second coming of Christ, (Mat. 19.
28.) "Yee that have followed me in the Regeneration, when the Son of
man shall sit in the throne of his Glory, yee shall also sit on twelve
thrones, judging the twelve tribes of Israel."

The End Of Christs Comming Was To Renew The Covenant Of The Kingdome

Of God, And To Perswade The Elect To Imbrace It, Which Was The Second

Part Of His Office

If then Christ while hee was on Earth, had no Kingdome in this World,
to what end was his first coming? It was to restore unto God, by a new
Covenant, the Kingdome, which being his by the Old Covenant, had been
cut off by the rebellion of the Israelites in the election of Saul.
Which to doe, he was to preach unto them, that he was the Messiah, that
is, the King promised to them by the Prophets; and to offer himselfe in
sacrifice for the sinnes of them that should by faith submit themselves
thereto; and in case the nation generally should refuse him, to call
to his obedience such as should beleeve in him amongst the Gentiles. So
that there are two parts of our Saviours Office during his aboad upon
the Earth; One to Proclaim himself the Christ; and another by Teaching,
and by working of Miracles, to perswade, and prepare men to live so, as
to be worthy of the Immortality Beleevers were to enjoy, at such time as
he should come in majesty, to take possession of his Fathers Kingdome.
And therefore it is, that the time of his preaching, is often by himself
called the Regeneration; which is not properly a Kingdome, and thereby
a warrant to deny obedience to the Magistrates that then were, (for
hee commanded to obey those that sate then in Moses chaire, and to pay
tribute to Caesar;) but onely an earnest of the Kingdome of God that was
to come, to those to whom God had given the grace to be his disciples,
and to beleeve in him; For which cause the Godly are said to bee already
in the Kingdome of Grace, as naturalized in that heavenly Kingdome.

The Preaching Of Christ Not Contrary To The Then Law Of The Jews,

Nor Of Caesar

Hitherto therefore there is nothing done, or taught by Christ, that
tendeth to the diminution of the Civill Right of the Jewes, or of
Caesar. For as touching the Common-wealth which then was amongst
the Jews, both they that bare rule amongst them, that they that were
governed, did all expect the Messiah, and Kingdome of God; which they
could not have done if their Laws had forbidden him (when he came) to
manifest, and declare himself. Seeing therefore he did nothing, but by
Preaching, and Miracles go about to prove himselfe to be that Messiah,
hee did therein nothing against their laws. The Kingdome hee claimed was
to bee in another world; He taught all men to obey in the mean time them
that sate in Moses seat: he allowed them to give Caesar his tribute, and
refused to take upon himselfe to be a Judg. How then could his words,
or actions bee seditious, or tend to the overthrow of their then Civill
Government? But God having determined his sacrifice, for the reduction
of his elect to their former covenanted obedience, for the means,
whereby he would bring the same to effect, made use of their malice,
and ingratitude. Nor was it contrary to the laws of Caesar. For though
Pilate himself (to gratifie the Jews) delivered him to be crucified; yet
before he did so, he pronounced openly, that he found no fault in him:
And put for title of his condemnation, not as the Jews required, "that
he pretended to be King;" but simply, "That hee was King of the Jews;"
and notwithstanding their clamour, refused to alter it; saying, "What I
have written, I have written."

The Third Part Of His Office Was To Be King (Under His Father)

Of The Elect

As for the third part of his Office, which was to be King, I have
already shewn that his Kingdome was not to begin till the Resurrection.
But then he shall be King, not onely as God, in which sense he is
King already, and ever shall be, of all the Earth, in vertue of his
omnipotence; but also peculiarly of his own Elect, by vertue of the
pact they make with him in their Baptisme. And therefore it is, that
our Saviour saith (Mat. 19.28.) that his Apostles should sit upon twelve
thrones, judging the twelve tribes of Israel, "When the Son of man shall
sit in the throne of his glory;" whereby he signified that he should
reign then in his humane nature; and (Mat. 16.27.) "The Son of man shall
come in the glory of his Father, with his Angels, and then he shall
reward every man according to his works." The same we may read, Marke
13..26. and 14.26. and more expressely for the time, Luke 22.29, 30. "I
appoint unto you a Kingdome, as my Father hath appointed to mee, that
you may eat and drink at my table in my Kingdome, and sit on thrones
judging the twelve tribes of Israel." By which it is manifest that the
Kingdome of Christ appointed to him by his Father, is not to be before
the Son of Man shall come in Glory, and make his Apostles Judges of
the twelve tribes of Israel. But a man may here ask, seeing there is
no marriage in the Kingdome of Heaven, whether men shall then eat, and
drink; what eating therefore is meant in this place? This is expounded
by our Saviour (John 6.27.) where he saith, "Labour not for the meat
which perisheth, but for that meat which endureth unto everlasting
life, which the Son of man shall give you." So that by eating at Christs
table, is meant the eating of the Tree of Life; that is to say, the
enjoying of Immortality, in the Kingdome of the Son of Man. By which
places, and many more, it is evident, that our Saviours Kingdome is to
bee exercised by him in his humane nature.

Christs Authority In The Kingdome Of God Subordinate To His Father

Again, he is to be King then, no otherwise than as subordinate, or
Viceregent of God the Father, as Moses was in the wildernesse; and as
the High Priests were before the reign of Saul; and as the Kings were
after it. For it is one of the Prophecies concerning Christ, that he
should be like (in Office) to Moses; "I will raise them up a Prophet
(saith the Lord, Deut. 18.18.) from amongst their Brethren like unto
thee, and will put my words into his mouth," and this similitude with
Moses, is also apparent in the actions of our Saviour himself, whilest
he was conversant on Earth. For as Moses chose twelve Princes of the
tribes, to govern under him; so did our Saviour choose twelve Apostles,
who shall sit on twelve thrones, and judge the twelve tribes of Israel;
And as Moses authorized Seventy Elders, to receive the Spirit of God,
and to Prophecy to the people, that is, (as I have said before,) to
speak unto them in the name of God; so our Saviour also ordained seventy
Disciples, to preach his Kingdome, and Salvation to all Nations. And as
when a complaint was made to Moses, against those of the Seventy that
prophecyed in the camp of Israel, he justified them in it, as being
subservient therein to his government; so also our Saviour, when St.
John complained to him of a certain man that cast out Devills in his
name, justified him therein, saying, (Luke 9.50.) "Forbid him not, for
hee that is not against us, is on our part."

Again, our Saviour resembled Moses in the institution of Sacraments,
both of Admission into the Kingdome of God, and of Commemoration of his
deliverance of his Elect from their miserable condition. As the Children
of Israel had for Sacrament of their Reception into the Kingdome of God,
before the time of Moses, the rite of Circumcision, which rite having
been omitted in the Wildernesse, was again restored as soon as they came
into the land of Promise; so also the Jews, before the coming of our
Saviour, had a rite of Baptizing, that is, of washing with water all
those that being Gentiles, embraced the God of Israel. This rite St.
John the Baptist used in the reception of all them that gave their names
to the Christ, whom hee preached to bee already come into the world; and
our Saviour instituted the same for a Sacrament to be taken by all that
beleeved in him. From what cause the rite of Baptisme first proceeded,
is not expressed formally in the Scripture; but it may be probably
thought to be an imitation of the law of Moses, concerning Leprousie;
wherein the Leprous man was commanded to be kept out of the campe of
Israel for a certain time; after which time being judged by the Priest
to be clean, hee was admitted into the campe after a solemne Washing.
And this may therefore bee a type of the Washing in Baptisme; wherein
such men as are cleansed of the Leprousie of Sin by Faith, are received
into the Church with the solemnity of Baptisme. There is another
conjecture drawn from the Ceremonies of the Gentiles, in a certain case
that rarely happens; and that is, when a man that was thought dead,
chanced to recover, other men made scruple to converse with him, as they
would doe to converse with a Ghost, unlesse hee were received again into
the number of men, by Washing, as Children new born were washed from
the uncleannesse of their nativity, which was a kind of new birth. This
ceremony of the Greeks, in the time that Judaea was under the Dominion
of Alexander, and the Greeks his successors, may probably enough have
crept into the Religion of the Jews. But seeing it is not likely our
Saviour would countenance a Heathen rite, it is most likely it proceeded
from the Legall Ceremony of Washing after Leprosie. And for the other
Sacraments, of eating the Paschall Lambe, it is manifestly imitated in
the Sacrament of the Lords Supper; in which the Breaking of the Bread,
and the pouring out of the Wine, do keep in memory our deliverance from
the Misery of Sin, by Christs Passion, as the eating of the Paschall
Lambe, kept in memory the deliverance of the Jewes out of the Bondage of
Egypt. Seeing therefore the authority of Moses was but subordinate, and
hee but a Lieutenant to God; it followeth, that Christ, whose authority,
as man, was to bee like that of Moses, was no more but subordinate to
the authority of his Father. The same is more expressely signified, by
that that hee teacheth us to pray, "Our Father, Let thy Kingdome come;"
and, "For thine is the Kingdome, the power and the Glory;" and by that
it is said, that "Hee shall come in the Glory of his Father;" and by
that which St. Paul saith, (1 Cor. 15.24.) "then commeth the end, when
hee shall have delivered up the Kingdome to God, even the Father;" and
by many other most expresse places.

One And The Same God Is The Person Represented By Moses, And By Christ

Our Saviour therefore, both in Teaching, and Reigning, representeth (as
Moses Did) the Person of God; which God from that time forward, but
not before, is called the Father; and being still one and the same
substance, is one Person as represented by Moses, and another Person as
represented by his Sonne the Christ. For Person being a relative to a
Representer, it is consequent to plurality of Representers, that there
bee a plurality of Persons, though of one and the same Substance.

Q: Can you write an appropriate summary of the above paragraphs?
A:

completion: Dr. Barlow is pretty upset about her eggs and about the way her mission is going in general; she tells Dylan and Alek that she'll handle the captain. Dylan reveals that the First Lord of the Admiralty is concerned about the Clankers aboard, and we learn that Dr. Barlow and Winston Churchill really don't get along, especially on issues concerning the Ottoman Empire. Dr. Barlow says that if Churchill finds out Alek is aboard, he'll turn the ship around and her mission will be over. Alek asks how Dr. Barlow can guarantee Dylan's safety, and she says she's Nora Darwin Barlow--the Darwin's granddaughter. In other words, she's pretty important. Dylan leaves to take Tazza for a walk, while Alek remains behind, wondering what's in those mysterious eggs.