BEhold, O Ambitious man, thy first originall! Thy pride and stateli­nesse, which contendeth for rever­ence with the soveraign power of God, came from a vile masse of clay. And thou, o Sensuall man, that debasest thy selfe in adoring a face, so much the more unworthy of Love, by how much the more unchaste; consider how thou renderest thy self odious in the eys of that God that condescen­ded to give thee a beeing; and contemptible to that divine hand, which hath vouchsafed to form thee of Nothing

God had, with Idea's suitable to his own omnipotence, compiled the machine of Heaven and of the World. The Chaos retained no longer either confusion, or darknesse. The Elements, though proud of their variety of qua­lities, united themselves for the conservation of the Whole. The Sun and Moon received light and did impart it. Hearbs, Plants, Birds, and [...] [Page] [Page] [Page] [Page] [Page] [Page] [Page] [Page] [Page 10] the sensitive appetite, and which procure pain and torment; perceiving himselfe to excell in beauty above all things created, with an in­fused knowledge that inabled him to under­stand all sciences; knowing perfectly the na­ture of all Plants, Stones, Herbs, and animalls; and understanding the vertue, and properties of the heavens, elements, and stars; perceiving himself, finally, to have the scepter of dominion over all creatures, possessing the World and Paradise: after he had a good space beheld the Heavens with admiration of that cognition, he threw himselfe at the feet of his Creatour, and thus began to thank and praise him;

O Lord, I did not returne thanks for so ma­ny gifts, because I would not diminish them, seeing contemplation cannot arrive to compre­hend them. By how much the more is the ad­miration, by so much the greater is the silence. What tongue, although made by God, can worthily extoll the workes of God? the great­nesse of God? the gifts of God? Of what expres­sions shall I make use to praise that God, which hath been pleased to communicate his Divinity? Lord I ought not to praise thee, because all praise would fall short of that Omnipotence, which is the more incomprehensible, whilst that a mouth so much obliged confesseth it selfe uncapable to sing thy wonders He that attempts to commend thee, O Lord, either [Page 11] knowes Thee not or else is unworthy to know thee. To say that thou art greater then the greatest, is the most that my voyce can expresse, but yet the least that thy greatnesse can admit. The greatest attributes that my judgement can invent, would not expresse the Soveraignty of that God that is greater than all things. I would make thee an oblation of my being, but I know not what to offer thee that is not thine, and that I have not received from thy bounty, who hast pleased, with an incomprehensible benignity, to make a gift of my selfe to my selfe. That part therfore of my selfe, over which thou hast granted me dominion and superintenden­cy even that I offer thee. Disdain, it not, ô Lord, because it conserves the impression of thy image. I cannot offer to thee any thing greater then the resemblance of thy selfe. The excesse of thy liberality permits me so much; for other­wise I cannot dispose of the aire that gives me breath. And as I am what thou wast pleased to make me; so I will be what with thy commands thou art willing I should be.

God willingly lent his car to the words of A­dam; for being the workmanship of his own hands he could not but love him; and loving him, hearkened▪ to him with such a tenderness as a father hearkens to the voice of his children. And thus, in all likelyhood, he answered him:

Adam, I rejoyce in the inclinations of thy [Page 12] heart, and I forbore to prescribe man any other lawes than those of the will, to delight my selfe in the affections of man. See here the Fishes, Birds, and other animalls, formed to be at thy sole disposall. These shall allways receive laws from thy pleasure, and motions from thy beck. Nor shall their velocity, nimblenesse, or terrible­nesse be able to render them contumacious to thee. Give them names as thou pleasest, that so they may the more willingly obey thee, and may be the more strongly obleiged to thy com­mands. In reward of all this that I have done for thee, I demand no more but a bare acknow­ledgement. I have given thee the Monarchy of the Earth. I may well therefore reserve to my selfe the Supremacy, with a small tribute, as a badge of my superiority and thy obedience. Therefore suffer not the allurement of thy taste to perswade thee to eate of the Tree of the knowledge of good and evill: for if thou dost thou shalt feele the severity of death.

God first named the Fishes, and afterwards all the other Animalls, to teach those in Authori­ty, to have a more especial care of the irremotest Subjects, as those who may be more easily op­prest by their Ministers, and Officers; or to give them to understand, that they take those into protection, which like the Fishes are naked, and cannot speake.

His divine Majesty forbade Adam the fruites [Page 13] of the tree of knowledge of good and evil, be­cause having the power over all things created, he should not excercise the same with pride and ambition. God would have Adam command with the curb of being commanded. There being nothing will more moderate the State­lynesse of a Prince then his subjection to Law. Or else, the fruits of this tree having a virtue to make Man know the misery of Mankind, God forbad Adam to taste of it; both because he would have him free from all those inquie­tudes which did accompany the necessities of the body, and because he would have him imploy all the ardor of his affections, in a carefull sollicitude for the welfare of his soul.

God gave Adam a Prohibition to eat of the fruits of the Tree of the knowledge of good and evill, although he knew he would not observe it, to shew that Laws are necessary, not­withstanding they may be abused. And againe how could God triumph in the excesses of his mercy, in the extremes of his goodnesse, in the trophyes of his justice, if he should not permitt man to sinne, and if he should favour all uni­versally with efficacious grace? God threatned Adam with death as the punishment of his transgression, because Death is the extreamest of all evills, and the greatest of all terrours. All other evills, all other pains had so-much of bitternesse, as they had affinity & resemblance [Page 14] to death. Death is the Center in which all the lines of worldly passions meete. His Divine Majesty might have prescribed him Hell; but he would propose a chastisement, of which there was no retraction by repentance: and with all because he knew, that humane af­fections were more to be moved and amated with the certaine knowledge of a small evill, then with the incertain beleife of a greater,

His Divine Majesty made all Birds and other Animals of the earth to come before Adam, that from him (who had received from God the knowledge of their Natures) they should receive their Names. The Lord did this, to make Adam see by comparison how much he was obliged, in seeing himselfe so different, and so upright above all other Creatures. Or, because God having created Man Prince of all creatures, would have him know his vassalls and the Animals reverence him as their Prince. Or else, he permitted that he should name the creatures according to their natures to shew him what a gift of wisdome he had bestowed upon him, that so sinning, he might not excuse himselfe with ignorance.

The animalls came by two and two, with an obedience moved by the divine will to receive their names. Adam, sitting in an eminent place, with a face so full of splendor, that, brea­thing Majesty, it taught veneration; he gave [Page 15] them names proper to their natures, calling them one by one in the Hebrew tongue, which was the universall language untill the confusi­on of tongues.

The Fishes came not, either because they could not live out of their element; or because they could no way be serviceable to man, not as yet used for food: or else because God would thereby give us to understand, that Grandees in Progresses, should not expect the attendance of their poor vassalls; who cannot stirre from home to accompany their Lord, or to attend him at his beck.

God permitted, Adam should give names to all creatures, but not to Himselfe, to give him to understand that, as all other creatures, were his inferiours having taken their names from him; so on the contrary he should acknowledg God for his Lord, seeing he had been named by him.

In the mean time, his Divine Majesty con­sidered that it was not good for man to be alone, for there's little contentment in those delights we receive without other's participa­tion. Or else it was, that God foreseeing that the heighth of his glory consisted in acts of Cle­mency and Mercy; would not have man to be alone: those faults seldom proving either great or frequent, which have not company for spurres & incentives.

[Page 16]He would therfore provide him of a fit Com­panion in his owne likenesse, that so he might love her the more and she might be more capa­ble of assisting him.

Whereupon he cast Adam, into I know not whether, an exstasy or a ravishing slumber.

It was Gods pity that he should be asleepe, for he knew that in the company of woman, hee should lose his sleep. Or else, He made him shut his eyes, to shew that he would have men blind in understanding Divine operations. Or else it might be, that he cast Adam into a sleep, as if he feared that he would contradict him; whilest with the spirit of prophesy given him, he might foresee the mischeifes accrewing to mankinde in the making of Eve. And be­sides, men are with much difficulty perswaded to part with any thing of what they have, though therby to receive the greater profit. Whereupon God would bereave him in his sleep of that which, perhaps, he would not have consented to have parted with, of himself.

Whilst Adam was taken up with the dulci­ty of repose, rejoycing in those phantasms with which he was honoured, of the most ab­struce secrets of secular adventures; the power of God, which hath no impossibility that can prescribe it bounds, took, with a delicacy which is to be supposed in a Divine hand, a ribbe: of which he formed Eve, filling up the void place with flesh.

[Page 17]God was pleased to make Woman of Man, to shew the union, & affection that ought to be in Matrimony: or to admonish women to ac­knowledge with obedience the cause of their being.

God made choice of the ribb taken from the left side, to advert us that the woman ought to be the heart of the man and not his head. Or God tooke a ribb of Adam in the making of Woman, because being about to forme a body worse haply than all the others he had hither­to made, he would permit that man should concurre thereto. And Woman being to bring to man a sinister fortune God, would have her to have her originall from that side.

In the Terrestriall Paradise did God forme Woman, having created Man in the Feild of Damascus; that she might have no occasion, to complain of being inferiour to Man, whilst she surpassed him in the nobility of her place of birth. If, haply, he would not advert her, that she should not lend her eare to the lyes of an odious Serpent, that had been nobly cre­ated in Paradise: or, to perswade her, that ina­moured of the beauty or delight of that place, she should avoid sin for fear of being driven from it. If peradventure it was not, that she deserved to be created in Paradice, who was to be the Paradise of her husbands Eye,

God for the more expeditious population [Page 18] of the World, could have made many men, & many Women, but would, that all should discend from one Father, and one Mother, to the end Men should conserve Love, peace, and concord amongst themselves.

And who knowes, that, making but one only woman, he might not instruct the married to content themselves with one alone. Or else, he would not permit Adam multiplicity of Wives for that he might not thereby multiply his mi­series: there not being that thing, that more destroys the quiet, nor that torments the pati­ence of Men more, than that which for the most part Wives do occasion.

Scarce was Adam released from the power of sleep, when he fixt his eye on the beauty of the woman, The observing, admiring, loving her, was in him but as one intire act, done in one and the same time. She cariied in her face so singular indowments, that not to appropriate them to himselfe would be rather an effect of stupidity than of prudence. Beauty hath a strange virtue. It, with a sweet Tyranny introduceth subjection into noblest mindes and stoutest breasts.

Adam stood stupified in contemplating two Sunns under one paire of eybrows, whilst he saw no more but one in Heaven. Nor sa­tiated he himselfe enough in re-beholding those Charmes, and those Graces, that ravisht [Page 19] him from the contemplation of so many ob­jects, by his opinion believed more consi­derable, but not more amiable.

He observed a gravity so full of tendernesse that it necessitated his heart in the same in­stant to Resistance, and to Love.

The by-Nature-plaited tresses, so neerly re­sembled Gold in tincture, and purity, that they pleaded Adams excuse, if he did not refuse so honourable a prison, The dishevelled haires trembled on the head of the woman, and it seemed as if the gently breathing Zephyrus would have made a prey of so many riches.

Her flesh appearing like a lovely composure of scarlet and milke, although at the touch it would be taken for marble. Her age was about the fourth lustre, (accompting five years to a Lustre) proper for a woman in reference to Procreation and Love. In short, she was such as the malignity of Envy would have woven her Encomiums.

The woman on the otheside, although modesty should have restrained her desires, gave notwithstanding liberty to her eyes; thereby with furtive glances to injoy the beauty of him, who was destin'd for her companion. His lookes represented a robustuous youthfullnesse, the more desierable to Women, in that they desire not to be overcome in effeminacies. She observed that in that face nature had not af­fected [Page 20] to bestow her Curiosity. She admired those years which having past their adoles­cence, that rendereth the mind sickle and in­constant, promised her maturity of judgment, and effects of prudence.

Whilst her mind was ravished with the de­lights of her eyes, Adam was about to have a­dored her as a Goddesse. For but only that it was infused into him by revelation, that the woman was a part of himselfe, doubtlesse dis­obedience should not have been the first of his sins.

Not being longer able to refrain the tongue from discovering the resentments of the heart, with those sweet expressions which use to a­bound in the mouths of Lovers, after many ca­resses, he thus broke silence.

Oh most deare, and most beloved part of my selfe, Bone of my bone, Flesh of my flesh, Soule of my soule. I would say more, if the tongue were able to expresse the sentiments of the heart; I here offer my selfe, to love and serve thee, seeing that we are to unite our minds and wills, being made of the same matter, and springing from the same originall.

But for the time to come I will, that all call thee part of man. I clearly foresee, that those that shall take originall from us, shall forsake the interests of their Families, the affections of Fathers, the tendernesses of Mothers, to cleave [Page 21] to a Female, to live with a woman, which shall be destin'd him for Wife. Women shall do the same, and with greater ardency by how much the more inconstant their desires are than mens.

Here stay I intreat thee, oh Reader, and con­sider the debility of our humanity. Adam was but newly come out of the hands of his Maker. God himselfe studiously contributed to his heart's delight, yet neverthelesse at the single sight of a Woman, he lost all that remem­brance which should have intirely fixed him in the contemplation of his Divine Majesty. He called her alone his delight, her his content, her the summe of all his desires. To be short, Women have derived from heaven so sweet a Tyranny into their faces, that the denying them the subjection of all hearts, is an effect rather of stupidity than of prudence. He that can resist the inchantments of a femine beau­ty, either is no man, or is indued with qua­lities superiour to those of a Man.

Yet the goodnesse of God which exprest a complacency in this tendernesse with which Adam smothered the impetuosity of his affect­ions, with the excesses of his accustomed be­neficence, he estranged not himselfe in the alie­nations of Adam, but said unto them:

Children see here the Hearbs, see here the Trees that shall administer food to you! With [Page 22] these ye may refresh and recreate your bodies, whilst I have put nourishment and sweetnesse in­to them. All things here are fruitfull, all ex­posed to your pleasures, all are produced for your contemplation, I have so copiously pro­vided for you, that there is not only sufficient for your occasions, but also to serve the birds, beasts, and other living creatures. The provi­dence of God diffuseth itselfe over all things. He that knew how to create you, hath also pro­vided for your necessity, and for your con­servation. I blesse you, foreseeing the propaga­tion of that seed that is to populate the World. Encrease and multiply; for from your posteri­ty the earth expects her population.

His divine Majesty assigned man, for food, all the herbes, all the Trees; to shew us that in the time of Adam's Innocence, all Trees were fruitful all Hearbs were healthfull. Sin that brought the maledictions on earth, hath impoyson'd the hearbs, hath insterilized the plants.

And who knows that God in assigning Adam for food the fruits of the earth, inten­ded not to teach us what our viands ought to be? knowing very well, that the cloudes of the aire, nor the gulphs of the Sea, are not secure from mans Gluttony.

After that sense, in Adam, had given place to reason, and that delight had in a great mea­sure seated and rebated the edge of his appetite, [Page 23] the woman was adverted by Adam, not to touch that Fruit which was so mortiferous in its effects to the eater. Such, saith he, my Dear, is the commandement of God. The transgressing it, would be ingratitude, and impiety, & would ravish us of all these delights, and our Empire over the Creation. It is unworthy of the affec­tion of great ones, that know not how to part with their obedience; and if obedience is ne­cessary to all, how much more doth it beseem us, that have a God so prodigal of his bounties, that he hath vouchsafed to us, together with his image, a part of his Divinity.

The Woman became at those prohibitions the more curious. To forbid a woman, is to in­crease her appetite. He that denies the any thing, adds a spurre to that desire, which is ardent in all things; but, in things prohibited, insatiable.

The Woman therfore, transported by those impatiencies, that interposed between them and their felicity, left Adam; desiring to in­joy without testimonys, and without check, the sight of that fruit, which being forbidden, was to be supposed the more exquisite.

The Woman, the more distant she is from her Husband, the more adjacent she is to Sin; and, whilst alone, is in perill of destroying her­selfe, because she gives incouragement & oppor­tunity to any one to tempt her. A solitary [Page 24] Woman is exposed to the temptations even of Serpents. The Moon is eclipsed by the vicinity of the Sunne. The Woman on the contrary commonly finds her honesty eclipsed in the ab­sence of her Husband.

Having found the tree, she beheld the fruits with so-much curiosity, that it induced the Devill to tempt her.

He that takes away opportunity from the Devill, takes away his strength, he can do litle harme to those, that do not give him accesse. Curiosity is the mother of sinne, and daughter of disobedience.

Amongst the infinite forms of animals there was a Serpent with the face of a Damsel, which God had replenished with all sub­tility. In sagacitie, and in craftinesse there was not that creature under Heaven that could match him. This the Divell chose for the in­strument of his wickednesse; envying the felicity of Man, because (created after him and of a more ignoble substance) he triumphed with the Dominion of the World and the possession of the favour of his Divine Majesty.

He served himselfe of a serpent, that had the face of a Damsell; to advertize us, that treche­ries alwaies maske themselves with the pre­texts of simplicity, and mansuetude Or because the Divell beleived himselfe unable to deceive a Woman, if he did not make use of a mouth, or face like that of a Woman.

[Page 25]The Devill would tempt the Woman and not the Man, because he knew her more facil of beleife and more feeble of resistance. He began from the inferiour part that so with order he might come to possesse himselfe of the whole. He knew that men seldome give credit to pro­mises; and fall easilier by yelding to the er­rors of others, than being deceived in their owne.

This enemy of Mankind first suffered the eyes of the Woman to convey to the heart the desire of tasting that forbidden Tree. And then with a smile, which nourished and confected the poyson, he said unto her;

O fairest Woman, the miraculous gift of Heaven, to blesse the eyes of your beholder, I doe for my part believe that this Garden can only so far boast the name of Paradise as it in­joyes your presence, which hath efficacy to im­paradise not only the affections of all hearts, but also the insensibility of all plants & stones. But be pleased to honour me with the solution of one doubt. Why are you prohibited by God to taste of all the fruites of this Garden, since they are prostituted to the desire, even of the vilest animals; and are so delicate, that it suf­ficeth to say that they are of Paradise?

Did it not suffice God to have subjected you to the law of nature, and moreover to have added the supernaturall; without imposing [Page 26] the yoak of a positive law upon you, to which the irrationall Brutes themselves are not obli­ged! This God is too severe that prohibits you the very fruition of the Trees of the earth. And too parsimonious, in that he would reserve those fruits, which were given by the seasons. I com­passionate your condition, restrained within so narrow bounds, that to observe them is of necessity to contend with impossibility.

How great is the malice of the Divell! God had prohibited the fruite of one only Tree, but he, making the commands of God difficult by aggravating them, demands, why they were not forbidden all. As if the great­nesse of precepts excused and warranted in some part their non-observance, and disobedience.

The woman wondred not, to heare a Serpent which articulated his voice and pronounced words; either because she believed it a miracle of the Soveraigne power of God; or because Women, when they are once ravished by any appearance, regard not the very impossibility of Nature herselfe.

She started not at the sight of a Serpent; for seeing it resemble her selfe in countenance she rather rejoyced then feared; it being naturall to joy in those things which resemble us. Or else, because in the primitive state of Innocence, all creatures obeyed man; and as they had not power nor poyson to offend, so much lesse did [Page 27] they retaine any thing of terror to affright.

This was the will of God, who would not permit, that any greivance or annoy should oc­curre to man, unlesse he was first provoked to it by sinne,

The Woman answered to the Divell; The command of God is not so restrictive, as thou sayest. We may injoy all Trees at our election having a Dominion over all: The fruit of this alone, that is in the midst of the Garden, is for­bidden us. God hath commanded us not to tast, nor to touch this, because perhaps it would sub­ject us to death. The fear of Death hath power to refrain all desires. Nor am I such a fool to desire by a wicked transgression to provoke and irritate the wrath and judgements of God.

His Divine Majesty had commanded only that they shouid not eat of the Tree of the knowledge of good and evill; but the Woman moreover addes the Touching it: because as a Woman she could not discourse without aggravating or over-reaching.

Or, it may bee, she was thus advertised by Adam, who knowing the frailty and weaknesse of his Wife would also remove the occasion: for when sin gets into the hands, it's almost impossible but that it should at last to the mouth. To touch with the hands, the things forbidden to the mouth, is either a voluntary meeting sin, or a presuming too high upon our selves.

[Page 28]The woman put the pain of the transgression in doubt, saying, Perhaps we shal be subject to death; because we faine those things always ea­sy, and of litle danger which we most desire: and put the Judgements of God ever in uncertainty: so much the more, in that incredulity is the particular defect of the Woman.

The Divell animated by the lye, and incre­dulity of the Woman, began to hope for victo­ry, perswading her to violate the precept of God. He indeavour'd therefore with admirable artifice to remove the fear of the punishment, menaced by his Divine Majesty, & to allure her with the hope of that good which is the most desirable to man. Wherefore he said unto her;

Comfort your self, ô Woman; your fears are vaine, for death is an imaginary subject, to terrify the simplicity of the more weak. How can a thing die, that is the immediate producti­on of Gods hands. It would be too great a dis­paragement to the divine workmanship to say, that his labours could be subject to death. Works that have took their qualities from God cannot dissolve without the dissolution of God himselfe. He hath intimated death unto you; as being an ordinary thing in them that command to menace their vassalls with impos­sible chastisements, for to be served with the more blind obedience. He prohibited you to tast of this fruit, because he feared, that ye [Page 29] should be equall to Him. And he that hath Supreame authority can very hardly be per­swaded to admit of Competitors. Envy is of the quality of thunder, that smites the sub­limest things. Her fangs exempt not Divinity it selfe. God knows very well that, with tasting these fruits, you shall open the eyes of your understanding, and obtaine the science of good and evill. And what is it that renders God considerable? what makes God admira­ble? what maketh God GOD, more than this knowledge?

These words of the Serpent were false, im­pious, absurd, and incredible. He made God a Lyer, and Envious. He would perswade that a Tree had power to communicate Sapience, and that men with this should equall them­selves with God; and this, by taking the fruit to eate.

The woman not adverted of this, so impi­ous, and so impossible a falsity, was deceived by his promises. The Ambition of becoming e­quall with God, and the desire of tasting the Apple forbidden, deprived her of judgment and reason.

What thing more contrary to sense, and pos­sibility, than to style truth falshood, and cle­mency envy? and to say that by tasting this fruite, we should gaine the Sapience and simi­litude of God? Yet, in the opinion of the [Page 30] Woman these things past for truths, because when Women treat of their interests, they take shadows for substances.

The Woman might have said to the Serpent; If thy words be not masked with deceits, wher­fore takest not thou of that fruite, and givest that to thy selfe which thou promisest to me? How came I to merit so much of thy affection that thou shouldest desire, that I should first ob­taine a benefit so great, a prerogative so rare, as to be divine? Eat thou first, and testify whether thy promises are true? If God, envy­ing our state so great a felicity, did prohibit us this Tree, why did he not rather not create it, or having made it, extirpate it?

The unfortunate woman believed all for truth, because she desired all to be true. She did not contradict him, because she reputed it a lesse crime to sin with the hazzard of acqui­ring divinity, than by not sinning to lose the hope, though impossible, of obtaining it.

Howbeit the words of the Serpent were full of fallacie, and ambiguity. The [not-dying] might be understood of dying presently upon the transgression, or of the death of the soule. The [opening the eyes] referred to the misery & confusion in which man should be after the sinne. The resemblance to God, might signify the Divell. Lastly the knowledge of good and [Page 31] evill, might be ment by the privation of good and the experience of evil. How subtle a Sophist, is the Divell!

The Woman had beheld the Tree before with some curiosity; but after the words of the Serpent, she betooke her selfe to contemplate it with ardent desire of tasting it. Her eyes mis-led her soul, and believing, that the beauty of that plant must needs produce births equall in goodnesse, contracted in that all her complacencies and affections.

It is probable, that the debt of obedience, and loyalty, which liveth in those soules that have vowed their genius to rebellion, might admi­nister to the Woman these conceits;

Woman, curb thy vaine curiosity. Thou shouldest yield obedience to that God, w^ch, after he had conferred upon thee thy beeing, hath also given thee the dominion over all things created. Its ingratitude, its impiety, to contro­vert those commands, which deny thee nothing but the fruit of a Plant. All the fruits in Paradice are permitted thee, but only that of the Tree of the knowledg of good and evill. If therfore all the others be perfect, and you know the good, why will you eate of this Apple to know the evill also? Seek not to know that which is not fit for thee. The knowledg of evill is not knowledge but ignorance. Keep thy selfe from the things prohibited, that thou lose not those [Page 32] that be allready granted. That Plant which thou beholdest with so much curiosity, and with so much complacency, compriseth in its fruit, together with thy death, the perdition of all mankind. To what end doe you look upon a thing, which cannot be tasted, without of­fending God. The hands commonly follow the delight of the eyes. Its true, thou art not for­bidden the sight, but the tasting of this Tree. Yet neverthelesse, though the beholding it be no sinne, yet it is the beginning of sinne, it is the occasion of Sinne.

Give no credit to those promises which that they are deceitfull it sufficeth to know, they are the promises of a Serpent, the most sagacious of all beasts. With giving thee an Apple, he would rob thee of Paradise. He treates thee with simplicity, to take thee with Apples.

But inspirations avail not in a soule, that suffers it selfe to be transported by promises: and he cannot but sin, who fixeth his eyes with immoderate delight on sinne. The Woman tooke the Apple, and with a disobedience, so much the more inexcusable, by how much the more unjust, gathers it, and makes it serve for food. The woman had sinned with Sloth, Lying, and Gluttony, whereupon she would Seal so many evills with the violation of the law of God, because when praevarication [Page 33] begins in a soul, there's no end of sinning.

Shee called not Adam to eat of the Apple before her, as was the duty of her subjection; because believing divinitie to be reposed in that fruit, she would not admit any to have the precedence of her. In summe; Self-interest de­stroyeth all the lawes of the will, and of nature.

The woman having essayed the dulcity of the fruit, and absolutely obliged her credulity to the lyes of the Serpent, whilst she found in some measure made good his promise, in se­curing her from death, she gathered one of those Apples and ranne with much hast in quest of Adam. The love she bore him made her impatient, to communicate to him so many benefits. Scarce did she see him, but she, make­ing her laughter and looks accompany her language, said unto him.

Sir, see here an argument of the love I bear you. They know not how to love, that know not how to give and gratify. And by how much the greater are the gratuities, by so much the greater is the affection. I bring thee in this Apple the Divinity that God denyed us, because the Great, desire no equals in their Grandure.

This is the fruit of the forbidden tree, which for sweetnesse & dulcity ravisheth the applause of perfection from all the others. The punish­ment that was prescribed us in tasting it, is not to be feared; for I have eaten and am alive.

[Page 34] Adam interrupted her and vesting his coun­tenance with somwhat of severitie, said;

Deare Companion, Content your selfe with having your selfe alone transgrest the com­mands of God's law. Desire not company in evill. Lead not others into your precipices. I am your companion, I am your Lover; but will know how to be your Enemy, if you will not take your laws from my will.

What can we promise our selves from her, that knows not so much as how to obey her God? What may we not question, in the va­nity of your affections, whilst you rebell from the obedience of him that hath created you. I love you as much as your beauty merits; and as­much as a human heart can, and knows how to do: but I ought not to like, nor adulate your errours. He that punisheth not faults, appro­veth them; and they deserve greater chastisment, who assent to the sinnes of others, than they which sinne.

The only answer the woman gave to these reprehensions, was sighs and teares, the won­ted artifices with which women betray the honour, liberty, and safety of men.

Casting therfore her armes about the neck of Adam, she so besieged his constancy, with her glances, caresses, and kisses that, after some small resistance, he yeilded himselfe overcome.

What cannot women do in an amorous [Page 35] soule! What fortitude will not she conquer, what constancy will not she subdue, what Will will not she pervert, what impossibility will not she effect? He that, loving, is able to resist the violences of a Woman, is either a God or hath the power of a God.

Adam knew very well, that the eating of the Apple was a particular offence against God; but either seeing that the woman was not dead, and therfore, that the punishment assigned by God for the disobedience was made for terror; or perswading himselfe the divine justice was lesse severe in a matter of so small importance; or else, imagining to excuse and justifie his error by shewing that he had don it to gratify the companion that he had received from his Divine Majesty; he took the Apple and began to tast it. O wonderfull! A woman did that which the Divell wanted courage to attempt!

Scarce had a small part of this fruit received Sepulcher in the throat, when remorse (the in­visible companion of the greatest crimes) with the sting of Conscience assailed the soule of Adam. He perceiv'd suddenly, together with his wife, that they were naked, whereas before, covered with innocency, they knew not the necessity of clothes.

Their eyes were opened, not because they were blind before, but because before they regarded not that nudity, whilst lust had not ability to [Page 36] suscitate sensuall affects, without the consent of Man. Nor had yet the flesh to reprove their disobedience discovered its inclinarion & pro­perty. They, poore wretches, hitherto onely perceived themselves to be naked, in that de­void of grace they observed their members to rebell against their wills.

Or else now they open their eyes, since they know that, which through their great desire of sinning they could not see. They saw the treche­ry of the Divell, the malignity of sinne, and the vicinity of punishment. When Man sins, he is al­waies blind. Now he sees that, the sin consum­mate, he remaines full of blushing, remorse, and confusion. Now he seeth that conscience armed with zeale, reprehends and condemnes him.

Nuditie before the fall wrought the same ef­fect in Adam and his Wife, that the discovery of the face and hands doth in us. They were like to children, who, before they arrive to the use of reason, care not to cover themselves. When they come to the knowledge of good and evill, and they injoy the fruition of free-will, they blush at nakednesse. That which befalls children in regard of age, happened to them in regard of originall righteousnesse.

The woman perceived not herselfe after the sin to be naked but only after the fall of Adam; either because the woman in satiating her dis­ordinate appetite, forgot her owne shame; or [Page 37] to give us to understand that his Divine Maje­sty punisheth with greatest rigour, not him that sins, but him that makes others sin.

God would have it that our first parents were naked in Paradise, because their clothing suited neither with nature nor art. Not with nature because it agreed onely with Brutes, as skinnes, fethers, and wool, to resist the rigours of Winter, or the ardors of Summer; and man now partaker of every good, commanded, not obeyed the seasons. Those vertues, which might be produced by art, brought along with them, imployment and trouble; and it was no reason that he that received felicity from God should think on labours, and toyling.

Or God would have them naked, to cloth them with the splendors of his grace & to make them like the Angels which are so covered with light, that they leave to the eye nothing but confusion and astonishment. Sin stole this bles­ing out of the hands of God.

Adam, agitated by the feare of Gods indig­nation, thinking perhaps to cover his sin, clo­thed his obscene parts with Figg-leaves.

Oh effects of sinne, that depraves the rea­son, and obfuscates the understanding! Scarce had Adam sinned but he became ignorant, desiring to cover that which cannot be hid. And who knowes, but that, seeing himselfe na­ked, he would, out of excesse of envy, dis­poil the Trees also?

[Page 38]He used Fig leaves, either because the Fig tree being of the nature of Laurell, to preserve from thunder, he thought perhaps to escape the stroak of divine vengeance. Or else the root of the Fig-tree having a power to cleave marble, he flattered himselfe with a conceit of being able to break the hardnesse of Gods wrath.

His Divine Majesty, in the mean while, wal­ked into Paradise, receiving those Zephyries, that grow strong in the declension of the day, to show that mans sinne disquieted him, and that to asswage the heat of his just indignation he went fanning the gales, now that they became greater, and were more temperate. Or to teach us that when God will punish sinne he doth not runne but walke, and delights that all things should hinder him.

Adam, by the walking of God, soon re­membred the deserts of his owne inconstancy, which deprived him of eternity. The pleasing aires that accompanied his Divine Majesty, fraze his heart the more, clouded with a thou­sand terrours; & the approaching setting of the Sun, made him perceive that the darknesse of chastisement was neere at hand: whereupon not being able to suffer Gods voice (who hitherto was meditating a reproof) and to endure the guerdon of his crime, he hid himselfe and his wife under a Tree, which, inriched with an in­finity [Page 39] of boughs, seemed to thrust forth those armes to defend every one from the dartings of the Sun's rayes.

He had good reason to run to the umbra­ges of Trees that was not able to withstand the heat of sense. How blind are the counsells of humane reason? Adam perhaps pretended that if a Tree had administred to him matter of sin, a Tree also would cover it. But Adam hid not himselfe to fly from God, but for that he could not sustaine the sight of God; whilst he heard the checks of Conscience upbraiding the demerits of his disobedience, ingratitude, and rebellion: because, We cannot brook the sight of those whom we have offended, and who can punish us.

Or, it being the proper effect of sin to take away the judgement and blind the understand­ing, he pretended to be able to hide himselfe from the sight of God.

Foolish Adam! that beg'd security from a Tree that was the instrument of his perdition.

God now articulating his words, though hid to the eyes of Adam, said unto him, Adam, Adam, Where art thou?

God said not this, for that he was ignorant of the place where he was, since the sight of God hath no prescription of place, nor obstacle of impediment; but, to invite him to confesse his crime with repentance and implore [Page 40] his pardon with humillity. It was the voice of a Pastor and Father, that called back his stray­ed Sheep and Son. God perhaps with these words would declare the infelicity of Adam; whilst by the fault committed he was in such manner departed from God, that he knew not where he was.

Or he would say, Adam Where art thou? whither hath thy disobedience carri'd thee? Hast thou lost thy primitive felicity? Who hath led thee into the Gulph of misery? where is thy pristine tranquillity of heart, thy security of mind, and thy peace of Conscience? Where are the effects of thy hopes, the fruits of thy pretentions, the promises of the Serpent?

God would say, poore Adam, to what a plunge art thou brought? from what good, from what beatitude, from what grace art thou faln? Thou hast lost eternall life, art made subject to the miseries of death, and art become a Sepulcher of errors.

Adam was hid under that very tree, that had been the occasion of his sin. Therfore God sought Adam with anxiety, scarce being able to imagine that a wise man as Adam should be so imprudent, as to approach so near that occa­sion, which had brought upon him the extre­mity of his miseries. He strove (to speake with reverence) to deceive himself, in seeing Adam to beg shelter from that Tree which had deprived him of the Divine Grace.

[Page 41]Or else God would give us to understand, that sin maks us lose the shapes of men, and therfore though God saw Adam, he called him with a replicated voice, as if he knew him not, to shew us that sin had transformed him, even in the eye of God himselfe.

God called Adam and not the Woman; Or, because he had been the last sinner and his crim was nerer; or, not to provoke the woman to new errors; lying being too natural to her sex.

He called not the Serpent for the same rea­son, because being accustomed to lye, he would have denyed every thing.

Adam answered; Lord, My nakednesse made me fly from thy face. I could not suffer that thy Divinity should fixe its eye on these members, which I could not till now cover.

Poore Adam greived and lamented more for his nakedness, then for having offended God & lost his favour. Thus we have derived from A­dam this weaknesse of human nature; to be more afflicted with the incommodities we receive in our persons or estates, then with the injuries done to his Divine Majesty, or the losse of Hea­vens injoyments.

Who gave thee, ingratefull Adam, replyed God, to understand thy nakednesse, unlesse thy disobedience? Thou hast woven thy owne miseries, and contrived thy owne infelicities. Thou wouldest not at present receive such hor­rour [Page 42] at the presence of him that honoured thee with a beeing, if thou hadst not tasted of the forbidden fruit.

God would understand from Adam the truth of his sin, as if he knew it not; to teach us, with what accuratenesse and with what dili­gence men ought to proceed in judging others crimes, and condemning others errors; whilst God himselfe, that enters into the secret corners of the heart; questions and enquires with so­much circumspection. Or else, he intended to make Adam to diminish his punishment by the blushes of Confession.

Adam perswading himselfe that silence would be an aggravating his sin, whereas the case may in great part obnubilate the fault, instead of imploring the mercy of God, with supplica­tions and teares, grown confident in his owne merits, he subjoyns;

Lord, I have sinned, without sinning. My Error hath been promoted by the prayers and solicitations of others. Who can resist the power of beauty? The commands of her, that thou gavest me for a Companion, hath in such manner tyrannized over my reason, and intel­lectualls, that I have not power to dispose of my selfe. That her right hand which brought me the fruit, was a snare, that captivated my mind; and it seemed to me, that, lifted up, it menaced its displeasure, in case I should not [Page 43] obey. I have a heart too tender in its affects. He that can withstand the importunate soli­citude of the fairest piece that ever came out of thy hands, either knowes not how to Love or deserves not to be Beloved.

The sins of my inadvertency though they be very great, yet they are not mine. That Com­panion, Lord, which thou gavest me, hath corrupted the acts of my obedience, and con­taminated the devoirs of my fidelity Alone I should not have known sin, for bad-company is a fomentor of the greatest sins. Lord, turne against her thy reproofs and chastisements. The woman alone hath sinned in my sinne. My consent, obliged to the will of Thy Divine Majesty, hath not in the least part strayed from the lawes of its duty.

Oh bold conceits! Oh rash expressions! fruits of guilt, which transports men into ex­treams. No sooner hath man sinned but con­fident of himselfe, he despiseth all and feares not his forfeiture of Heaven's favour.

How interest alters affection? That Adam who professed himselfe so passionate a Lover of the Woman, that to call her part of himselfe he believed was the least argument of his Love; now makes her guilty before the justice of God, of all his crimes. When we speak in ex­cuse of our owne faults, we spare not so much as those whom we most love. Adam that refused [Page 44] not to be a companion in the sinne, shunns to be a companion in the punishment.

His Divine Majesty, though he saw Adams sin arrived to a supreme degree, whilst to the exterior, and interior consent, and consuetude, he addes also his excuse and apology: and though the temerity of Adam retorted the crime on his Maker, so that God seemed the Author of such a fault, yet continuing in the exercise of his wonted Mercy, he turned to the Woman and said;

Woman, Chosen by me for a Companion and Comfort to Man, why hast thou been the instrument of a sinne, somuch the hainouser, by how much the more unjust? why hast thou de­ceived thy Husband? Why hast thou not obey­ed thy God?

The woman suffered not the words of His Divine Majesty to be ended, but she replyes; My simplicity, Lord, hath been deluded by the sub­tility of the Serpent.

He knew so wel how to dissemble his words, that I believed he had neither wit or power to betray my credulity. I could not perswade my self that there were treacheries in Paradise, nor deceits in the face of a Damsell. Thunder therefore, O Lord, thy punishments upon the Serpent, as upon the author of all evill.

Guilt is a weight, that superfluously aggra­vates every one. Happy doth he think himself, [Page 45] that, to quit himselfe, can accuse either the in­nocence, or guilt of others.

God, who had all this while been so full of patience, and goodnesse, in citing Adam, in attending to his defence, and in harkening to the excuse of the woman, no sooner heares the Serpent to be the Author of so much evill, but presently without hearing him, he hastned to punish him.

O the wonderfull mercy of God that makes the punishment of all things precede mans pu­nishment. To Serpents, that is, to Divells he shewes not any mercy.

Hence we may argue, that those who are men, namely that prostitute not their reason to sense, alwayes find God exceeding in new be­nefits. The Serpents on the contrary, namely those obstinate sinners, which know not how to leave groveling in the dust of sinne, receive their punishment, before they be arraigned of their offence. It admonisheth men to be men, and to keep themselves men.

Because, (said God in cursing the Serpent) thou hast been the Author of the breach of my precepts; because rhou hast deceived Innocence; because thou art opposite to the execution of my commands and desires; and because thou hast been so bold as to be tampering with my image; I wil make thee accursed among all the beasts of the earth. Thou thy selfe shalt be a [Page 46] burden to thy selfe, alwayes going upon thy belly. Dust shall be the sustenance of thy life. There shall be an antipathy between thee and the woman, and enmity between her seed and thy seed. The trechery of thy stingings, shall be rewarded by her heel, which by Crushing thy head, shall take away thy Life.

In short, the meanes of sinne become the in­struments of punishment. The serpent had lift up it self in tempting the woman, and now God commanded him for ever after to creepe upon the earth. With a thousand promises had he got the favour of the woman, and now God condemnes him to a perpetuall enmity with her.

Its not to be doubted but that His Divine Majesty, in the serpent understood also the di­vell, but curst neverthelesse the Serpent only; because he would not too much perplex the minds of Adam and the woman, who as yet knew not that there was any other incorporeal spirits in the Terrestriall Paradise but only God himselfe; and its a divine Maxime not to offer new occasions to those who are apt to erre.

The Divell goes upon his brest, and on his belly, to advert us, that he two wayes betrayes the state of innocence; With Pride, which is emblematically figured by the brest, which is the seat of the heart; and with Luxury which [Page 47] hath its residence in the belly. Or it teacheth us that the irascibles being seated in the breast, & the concupiscibles in the belly, he moveth mans affections with these, to precipitate and hurry him into sinne.

He is condemned to eat the dust; which is as much as to say, those men onely, who having consubstantiated themselves with terrene vices little differ from the earth or dust.

God to punish the Devill the more in cursing of him, threatens him perpetuall enmity with the woman; either because he knew her malice was implacable; or to hint that he had over­come the woman with treachery, and not with open warre.

After the maledictions of the Serpent, God turnes to the Woman, and saith; And thou Woman, for thy credulity, for thy concupis­cence, and for having seduced others into thy sinne, thy griefs and thy sorrows shall be mul­tiplyed to thee according to the multiplicity of thy births. With the bitternesse of those pangs which shall make thee desire death, shalt thou give unto thy children life. Thou shalt be al­ways subject to the Man, and he shall excer­cise over thee a perpetuall command. It was with reason that three sins should receive three punishments, Namely for overmuch credulity, multiplicity of births; for the pleasure of the palate; the pangs of the belly; and for the im­perious [Page 48] and scandalous seducing the man, obe­dience and servitude.

It seemes indeed a great felicity, the multi­plicity of children, yet neverthelesse God in­tended by this multiplicity to curse the woman; Because on many births attend many abortions, many paines, and many perills. It is, againe, to contend with an impossibility that amongst many children, there should not be some monstrous either in maners, or else in wit, or else in life, the which is insupportable to the Parents. Let us add that the number of children disquiets the affection, and the desire of the Fa­thers, either in their education, or in their vices, or in their misadventures. In a word, the more fruitfull the Woman is, the lesse fortunate is she to be esteemed.

If, haply, with a contrary meaning we may not say, that God intended by this sentence to curse the Woman obliging her to paines, and to blesse her, making her fruitfull; to denote to us that God in the rigor of chastisments them­selves is not forgetfull of the excesse of his Mercy.

The throws of childbirth are naturall to wo­men, but God in the state of innocency with ad­mirable and supernaturall power, would have eased her of the paine and anguish. All is easy, al is possible, to the omnipotence of an Almighty God.

[Page 49]God came at last to pass Sentence upon Adam. Perhaps the love he bore him was so ar­dent, that he would make him the last that should prove the effects of his just anger. Or, he chastised him last, because his sinne was greater then others; that so he might receive greater terror and greater torment, in beholding the punishment of the others.

The expectation of chastisement is, haply, a greater paine then the enduring of it. He that is punished, knowes the worst of his suffer­ings He that waites for punishments feares them to be much greater then they are. A Hell, to a soul that hath proved it, shall be no greater, nor more horrible. To one that dreads it, the torments and stripes represent themselves centuplicated.

Because, saith God, thou hast bent thy eare to the flatteries of thy wife, touching and tas­ting the fruites of the forbidden Tree, I will, that thy labours curse the earth instead of cul­tivating it. With the sudors of thy industry shalt thou spend thy days. Thornes and thistles shall over-run thy feilds, and like a bruit thou shalt be constrained to take herbes for thy sustentation. Thou shalt not be able to eat without imploying thy hand, or sweating thy brows. These thy miseries shall determine with the ultimate period of thy life, for I will for thy disobedience that thou returne to thy beginning, and that earth become earth, and dust dust.

[Page 50]How unexplicable is the mercy of God! Adam sinnes, and transgresseth the precepts of his Di­vine Majesty, and He in pronouncing the sen­tence of condemnation curseth the Earth. What will not love make one doe! What share had the earth in the faults of Adam? With what demerit had it irritated the indignation of its Lord? Unlesse perhaps it was cursed by God, for that it did nor suddenly open a gulph to swallow him, who had not known how to obey his Creator. Or unlesse, that God would have it cursed, because it was always to serve the serpent for food.

It argues also the goodnesse of the Lord, to remember Adam of the end of his miseryes, whilst in minding him of his death he sets be­fore him the period of his infelicity.

And although Death is the wages of sinne, it proves notwithstanding profitable and ne­cessary; that so mans miserys and misfortunes become not immortall. Mercifull God, that bles­sest even when thou chastisest us! Indeed death was a necessary act in the world, that so the feare of losing the life, should spur man on to all good actions and refraine him from all bad.

What would not man dare, what would not man atempt to do, if death should not cut the thread of his sensuality, of his ambition! How would he despise the death of the soul, and his last damnation in the fall of the world, that [Page 51] dying every moment should neverthelesse pride himselfe in a hope of immortallity? It would not doubtlesse be the least of his rash attempts, with the union of the mountaines to attempt a scalado upon Heaven.

Let the goodnesse of God therefore be for e­ver praised, that, to preserve the soul from per­petual damnation, and to interrupt a lethargy of vices, which would determine only with the termination of time, hath decreed the dissolu­tion of this masse of humane flesh, and per­mitted that a momentary paine, that is circum­scribed by the brevity of a grone, should deli­ver us from an eternall torment, accompanyed with such dolours, as the just anger of God is able to produce.

Scarce had the Soveraign Monarch pronoun­ced the punishment for the sinne of Adam, but making, either by virtue of his Divine power, or by meanes of the Angels, certaine garments of beasts skins, he therewith covered the na­kednesse of Adam, and Eve; who stupifyed with Gods displeasure, knew not so much as how with pardon to beg the mercy of his Divine Majesty.

This also is an argument of the wonderfull beneficence of God, in that he would not permit, that sinners, thrust out of Paradise, should for all that be wholly deprived of his providence, as to the necessity of covering their [Page 52] bodies. Because divine favours are of the na­ture of the Sunne, which participates its heat, and its light even to those that despise it.

God rendered the bodies of these wretches so miserable, that without clothes they could not suffer the violences of the seasons, nor cover that part of the body which is unworthy of the eye. He would have these clothes of skins, that so they might daily weare about them the emblematicall tokens of their mortality, which being of slaughtered beasts should daily re­member them of death, and advert them, that they dwelt under the intemperancy of a Hea­ven, that would have dealt with them as with beasts.

And who knows but that God, in vesting our first Parents with skins, intended to de­scribe what ought to be the habit of wise and just men condemning silkes and purples which denote onely effeminacy and pride.

Unlesse, perhaps, he would give us to under­stand, how full of blindnesse are the counsells of men, that have not recourse to God in their miseries, since the vesture, composed by Adam, covered not all his nudity, nor defended him from externall incommodityes, and was incon­venient, pricking the flesh, and bringing paine and trouble.

Adam being clothed, God began to upbraid him saying, Behold Adam thy hopes obtained, [Page 53] behold thy pretensions determined! Thou art made just like Us, omnipotent, wise, and all composed of goodnesse, and holinesse. Behold, thou art become of a nature immortall, not obliged to any, needing of none, and blessed in thy selfe! Behold, thy enjoyment of the knowledg of good and evill, so much coveted by thy incredulity. Get thee packing therefore out of the Paradise of delights, and fixe thine aboad where thou wast formed, cultivating that earth from whence thou hast derived thy beeing.

It was one of the wonted effects of Gods be­nignity to drive Adam out of Paradise, because, if he had continued amongst those delights without enioying them, he would have recei­ved too much torment; there being no greater punishment to be found then to be in the midst of felicityes and to be denyed the fruition. Or he was dismissed from Paradice, because, What could God hope from him, that had not power to shew himselfe continent, no not with the very Trees.

More out of an effect of feare, then disobedi­ence it was that Adam stood immoveable, when God by force took him from thence, ap­pointing him a station wherein he might com­mand with the eye all the delights of Paradise; that so, daily beholding the losse of his happi­nesse, his pennance should become more severe, and his repentance more sincere.

[Page 54]It was goodnesse in God to thrust Adam out of Paradise, for that he thereby removed the oc­casion of sinning anew; there not being a greater incentive to a relapse into sinne, then the being in the place where the sinne was before com­mitted, Those remembrances are no other then stimulations, which enkindle the desire, and hurry the will to new faults.

What Adams condition was, expulsed Pa­radise, many be easier imagined then descri­bed. His eyes pregnant with teares, his mouth full of sighs were the least expressions of his griefe. His Wife, insted of comforting him aug­mented his torments, not so much for her have­ing been the originall of his sinne, as for the griefs which he received from her afflictions.

Poore Adam! that didst not scarce one whole day enjoy the gifts of Gods favour. His felicity being shorter then that of an Epheme­ris.

About three of clock he was brought into the Garden; at six a clock, he sinned; and in the Evening, was expulsed.

In a word, Humane felicities are no other then moments. They for the most part find their Coffin in their Cradle, and their death in their birth.

Whilst he was departing, the Sunne retired to shroud himselfe in the Ocean, as if externall darknesse should have seconded the spirituall of [Page 55] sinne. An Angell increased the griefe and ter­rour of his sadnesse, which, armed with fire and sword, kept the entrance into Paradice; in that he saw himselfe wholly excluded from all hope, who, flattering his sorrow, might be able to promise a returne to his lost delight.

In placing an Angell with fire and armes in his hands, his Divine Majesty intended to im­pede the entrance of Men and Divells into Pa­radise. And to teach us, that to enter into Pa­radise we must passe through the fire and sword of penitence, with the consent of the Angell, which is Christ. Or else, represented to us an Hieroglyphick of Hel; the sword signifying the paine of guilt, and fire the paine of sense.

Adam, not omitting his sighes and com­plaints, gave the woman the name of Eve, which signifies Life; because she was to be the mother of all Living. Or, oppressed with his owne sorrow, he would allude to the voice of infants, which they make when they cry: Shee being the cause of teares, and through her all mankind having occasion of weeping. Or else, would call her Life, because seeing nothing but emblemes of death, he hoped to comfort him­selfe with this name. Or, it may be, haply, that he did as men now a dayes; who having death before their eyes, speak of nothing but life.

He could not neverthelesse so abstaine [Page 54] through griefe, but that the sense mis-led him with its allurements. As often as he was incir­cled in the embraces of Eve, who manifested her selfe an interessed companion in his misfor­tunes, he received no small content. And it's probable that she some times served herselfe of such like sentiments as these;

It's not necessary (Adam) because thou must repent, that therefore thou must dispaire. Let us not undervalue the mercy of that God, who with so gentle a hand hath so favourably pun­ished our enormous crimes; by shewing more of cowardise then contrition in our tears. Let not him sin that hath not courage to undergo cha­stisement. And its true, that the soule dissolved into teares, though it should evaporate by the eyes, would not be able to remove the misery of our losse, and it is withall an effect of a great prudence, to conforme ones selfe to those things, which have no other remedy then suffe­rance.

Let's indeavour to recover what we have lost by the procuring of children. Sleight com­forts in our infelicity, but yet necessary, because God hath commanded them. Let's sin no more in disobedience. Replicated sinnes, as they ad­mit not of excuse, so they provoke Mercy it selfe to anger. Let us endeavour the procrea­tion of mankind; for so we shall conforme to the will of God. If Death triumph over this [Page 57] masse of flesh, we shal survive in dispight of him in our Children, Nephews, and the memory of our Progeny. I intend not by all this that we should leave off our teares. The sorrow for my sinne shall dye with my heart, which I believe shall be the last part of me alive. I speake it, that we may not incense with a new transgres­sion that God, in offending whom I know not which is greater, the danger, or the impiety.

Adam, with a smile begot by the stimulations of sensuallity, thus replyed;

I need no longer now to feare your company (my Eve) since you become to mee an incentive to good. To perswade me that I bemoan not the miseries into which sinne hath brought me is to desire me to assume the quality of flocks and stones. I have lost too much ever to feare weeping. Its an effect of stupidity and not of prudence, not to accompany great losses with great greifes. It is yet true that there is a neces­sity to cheare up the sense, to propagate Nature, and obey God.

Thus saying & with glances, and kisses have­ing throwne his armes about his wive's necke they gave themselves wholly up to delight, which peradventure for the time begot in them an oblivion of all the accidents past.

There is not any thing more estrangeth the soule from afflictions, than the complacencies of sense. In that act, a man not only communi­cates [Page 58] himselfe, transformes himselfe, but goes out of, if not besides, himselfe. Greifs give way torments vanish, discontents are for­gotten, in those amorous games, which ad­mit of no other companions then laughter, sport, and audacity.

Till this instant Adam had been kept a Virgin, to intimate unto us that Matri­mony fills the earth, but Virginity Paradise.

Scarce had Eve satisfied the instinct of na­ture, and appeased in part the allurements of sense, when with the signes of pregnancy, she was assaulted by repentance, the indivisible companion of fleshly delights.

Here I will not mention the extreams of her passions, in loathing, and longing for every thing; in the burden of her belly, in her vigils, and in the acerbity of those pangs, the more grievious, by how much the more strange: because the most that I can speak, would be the least part of what they were. Much lesse will I speak of the sufferance of Adam; because it is known that to have a wife, and a wife pregnant, is a species of martyrdome.

In the end, with all those payns that accom­pany the gravidnesse of women, the time of de­livery drew neere, Adam playing at one time the parts of the Mid-wife, Nurse, and Husband. Eve brought forth two births, Ca [...]n was the name of the male, and Calamana that of the female.

[Page 59] Adam full of joy, and with eyes big with teares, betook himselfe to praise and returne thanks to his Divine Majesty.

Lord, said he, thy goodnesse be praised, who, not altered a jot by the injuries of my sinne, hast condescended, that I continue a man. Mercifull God, glorious God, immense God; since thou ceasest not, to do good to those that offend thee. I acknowledge that I merited, (grown odious to the aire, earth, and all crea­tures and lost amongst the clouds of oblivion) to be made my owne sepulcher, as not being able to imagine a viler place. Thou, on the contrary, giving me a power of using all the elements, vouchsafest me to be the father of mankind, and permittest me to live ever famous to the memory of all Ages. Lord I will not go about to commemorate all thy favours for they are infinite. I beseech thee only to continue unto me the assistance of thy grace, that so I may not fall into those sins which have made me to deserve death.

Eve afterwards bore Abel, and Delbora, whereby she increased the joy of Adam. Chil­dren are doubtlesse the delight of their Parents; the fathers seeing their lives renewed in their children, whom they look upon as their o­ther selves grown young.

Poore Adam had neverthelesse little cause of rejoycing, whilst he saw borne more subjects [Page 60] of humane misery. Yet he might withall re­ceive a more then ordinary content, since it is a great part of felicity to have companions in infelicity. Abell was elected in the beginning of his adolescence to the care of Flocks, and Cain was destinated to the tilage of the ground; the prudence of the Parents being bound to set their children to some imployment. Youth beares a resemblance to wax, which is plyant to every impression: so that he that ingageth it not to callings, wherein worthily to imploy either the minde, or body, lazily wanders out of the right path, and consumes, or looseth it in idlenesse. Those excercises grieve not, disqui­et not, that, being learnt in the more tender years, come to be held almost naturall.

Adam saw himselfe [...]n the meane while day­ly consume under the burden of labour, whilst without incessant culture he was denyed suste­nance. The earth would not yield him obedi­ence, unlesse it was struck, and opened with a thousand wounds, or wonne with the profu­sion of seed. And with so much the more dif­ficulty did he produce his harvest, in regard that humane wit had not as yet, introduced in­to use plows, harrows, mattocks, and, other rurall instruments,

It was a very admirable sight to see the Proto-Monarch of all the world to labour for his liv­ing in the most just and lawfull imployment, I [Page 61] might add also, the most vile, had it not been honoured by the sudors of so many Regall fronts.

Adam, not content with what the Earth re­payd him with interest for the seed received, imployed himselfe also in continuall grafting. He transplants wild trees into the meliorated, makes the sterill fructiferous, and dulcorates the insipid,

He transmutes one species into another, and inoculates many species upon one sole stock.

Poore Adam sheltered himselfe (necessity con­straining him) in certaine Cavernes, the palaces of Nature. Necessity it selfe furnished him with the meanes of building certaine petty Cottages, which were afterwards augmented by indu­stry, and according to occasion.

He learnt, for his greater shame this first Ar­chitecture from the Swallow: in that, though he was indowed with all the degrees of wis­dome, he was forced to receive from irratio­nall creatures the instructions for his conveni­ence and safty.

When he would recreate himselfe after his greater toils, he betook himselfe to Hunting not so much for the delight he took in the flight and destruction of beasts; as for the be­nefit accrewed to him from the exercise it self, and from the getting of vestures.

To say the truth, there is not an exercise more [Page 62] noble (for a man not obliged to any other cal­ling then that of Hunting.) Generous souls are stimulated by this Royall exercise, whilst they accustome the body to hardship, the life to dan­gers, and the hand to conquests. The Chace is a warre in times of Peace, so that he that triumphs in this, is so much the more com­mendable by how much the more right he hath over beasts than over men.

Cain and Abel were come to that age, which makes men capable of reason, when Adam spake unto them to this or the like purpose;

Children, though I know, that, as the light of reason and the instinct of nature point you to the knowledge of one sole God, Lord and Ma­ker of all things; so also they teach and command you the veneration of this great God, with all the acts of humility, and adoration that may possibly proceed from internall and externall operations; yet neverthelesse, as the Production of God, and a Father, I cannot but satisfie my self, though I had no regard to your necessity Children, acknowledge God; first out of an effect of gratitude, and obligation of thankfullnesse; and afterwards, for the inter­ests of your beeing, and for your owne safeey. The not-acknowledgement of benefits, is to­wards every one ingratitude; but towards God that hath blessed you with a such excessive mercies, it is impiety. The slighting of favours [Page 63] provoakes our equalls to hate us: Imagine then, what it will do to a Superiour to a God, whose power is equall to his will? Take heed, my Sonnes, that you provoke not the formi­dable anger of his Divine Majesty, by your in­gratitude for his favours. As for the displea­sure of God, take it upon my report that have experimented it. If you be wise, learne from my evill to prevent your owne; from others harmes, extract arguments of safety, and reso­lutions of sublime prudence. God is your Lord, and King, your Monarch, and your All. Strive to acknowledge his Soveraignty and your vassallage, by the offerings and sacrifices of the first incomes, and first fruits. He will multiply your substance, & showr all felicity upon your heads. Believe me, my sons, that without the good pleasure and mercy of God, we cannot avoyd those things that afflict us, nor obtaine those goods which our minds desire, nor arrive to that eternity of life, that is promised to us in eternall beatitude. I have spoke this, my Children, not that I doubt of your judgements but to satiate a desire which I have of your good, and the Glory of God.

With these or the like conceptions Adam instructed his children, who remembred all his examples and commands and admonitions, & with all possible reverence adored his Divine Majesty. But the malice of the Divell impoy­soned [Page 64] these holy operations, being the cause of the Earth's polluting it selfe with the first humane blood.

God was pleased with the sacrifice of Abel, both because he had chosen the fattest firstlings of his flocks, as also because at the same instant he offered his heart together with the Victime, The offerings of Cain on the contrary, who brought the fruites of the earth, were not honoured by the eye of God; whereupon to­gether with his remorse, a tormenting envy seased upon his heart.

Envy is really a great evill. That soule dis­cards reason and disbands all judgment, that hath not strength to resist it's assaults. It's a Ser­pent which not onely impoysons, but stupifies. It is a vice so execrable, that it brings into the hearts of the envious, the torments of a thou­sand Hells. The Sacrifices of Cain please not God, who offered the fruites of the earth; to denote unto us, that his divine Majesty aggra­deth not those things which proceed from the Earth, for all the actions of wicked men savour of the Earth. And who knows if God intended not by this act to detest Avarice, since that Gold lyes in the bowells of the Earth, and God rejected those sacrifices which are produced from the earth: it becomes execrable by have­ing gold, and treasures in its bosome: Or else, haply, it might be for that it was accursed, [Page 65] the Lord not being pleased to receive the fruits of a thing, which once had incurred his dis­pleasure. What then can that sinner hope from his prayers, and his sacrifices, who hath by his sinns many and many a time provoked the maledictions of God?

It is not recorded that Adam sacrificed; per­haps because it was against reason that he being the original of sinne, there should also first be found in him the beginnings of Piety and Religion. Or, because the sacred history stayes not upon the rehearsal of those things that con­taine not in them memorable accidents.

Cain, in the mean time tormented by the fu­ry of Envy, which had begot in his mind an hatred against his brother, found no rest in him­selfe. Envy resembleth fire, which is alwayes in action. By the ashes of his face he presaged the flames which he nourished in his breast. He held his eyes ever fixed on the earth, rumina­ting on matters of cruelty.

One day he was advertised and admonished by God with these or the like words;

Whence, O Cain, proceed thy discontents? What means this thy palenesse? Why are thy looks so dejected? Know, that he that beholds the earth, learnes only things terreene. And if anger transport thy heart into some execrable sinne, consider, that it will inslave the to that blind complacency. This therefore shall al­wayes [Page 66] represent unto thee thy guilt, and con­tinually burden thy Conscience, and forever prepare thy punishments. The Good knows not how to produce any thing but good, as all evills come from the Evill. He that sins is void of reason, in that of free, he makes him­selfe a slave. And what greater unhappinesse then to be a servant to sinne, and a vassall to vice?

But these holy admonitions had no influ­ence upon the perfidious Cain, for he retained his down-cast look. Seldome do God's adver­tisements availe with those who look not upon his Divine Majesty. He ought to behold heaven that desireth help from heaven. It is as it were to contend with the impossible, for him to sinne that holdeth his eyes exalted towards God.

Therefore Cain being no longer able to en­dure the corrodings of hate, and envy, invited his brother to go walk with him into a bar­ren field, called afterwards of Damascus, which is as if one should say, A mixture with blood.

With reason did Cain call Abell into a Bar­ren-field, because being to commit a fratricide he made choyce of a place which brought forth nothing. And where could he slay a Brother, but there where fruitfulnesse was wanting? As if nature in presage of so detestable an act, had made barren that place, depriying it of her gifts, since that it was to receive the blood of an [Page 67] Innocent. If, haply, he did not make choyce of it, the better to conceale his sinne, in that he shunned the testimony of plants and herbes. Not imaginning that Innocent blood would implore Divine Justice.

Cain could have slaine Abell in his owne house, but God would not permit it, because it supplied the place and bore the forme of a tem­ple. Teaching us the veneration which ought to be borne to the Church, since God would not suffer it to be contaminated, no not by the most impious and execrable sinners.

Cain being come thither he began to say full of fury; There is certainly neither Judge, not Justice. He that believes a reward to the just, and judgments to the wicked deceives himselfe, Gods mercy neither hath created, nor doth go­verne the world.

A vaine feare hath inplanted in our hearts a conceit that there may be a God omnipotent, which I will not for all that believe, for it can­not be. An accidentall benefit of nature, (for just such is our life,) merits not adoration. Chance rules and governs all. By this Chance, thy sacrifices have had the precedence.

Abel, all confounded at the hearing of those blasphemies that at the same time asto­nished his made and his eare, replyed to him with something a discomposed voice, for so the zeale of Gods honour commanded; which we [Page 68] ought to defend, though with the certaine hazard of our lives.

You speak brother (said he) against reason because you speake against the prudence, good­nesse, justice, and omnipotence of God. My sacrifices found Divine acceptance, because I offered the heart. And if thou leavest not these impious conceits I shall renounce thy brother­hood.

He had not wholly uttered these words, when treacherously smitten by Cain, and transfixed by many wounds, he miserably lost his life.

Cain was a perfidious man, that could learne from himselfe a villany never before practised, and that it may be wickednesse it selfe would never have introduced. The vertues are learnt from others, and that with difficulty; and the vices on the contrary are invented by our ma­lignity, and are borne with our selves.

He stood, Abel being dead, full of stupefacti­on, in beholding the Corps, either because he received horrour from such a sight, or be­cause the novelty of the accident (he having ne­ver till then seen a dead man,) filled him with wonder. Capitall villanies terrify even those that commit them, and afright the eyes many times at the attempts of the hand. After he had turned him many times, and shaken him by the head, and by the hands not without suspicion that he might revive, (for feare makes one believe impossibilities) he said;

[Page 69]Rejoice heart of mine, that thy enemyes tri­umph shall never interrupt thy victories. I will no longer indure superiour, that may rob me of my honours and gloryes. My soule deserves not the torments of any envious agitation. Envy is an argument of inferiority. I neither could nor ought to be inferiour to my Brother, & for that end have with reason slaine him. So much the rather because he, with his modesty, hath in­censed the fury of these hands; now let his zeale restore him to life. Let the sacrifices he boasts of, returne his soule.

But anon after, anger having a litle yielded to reason, he perceived his owne error, and so much the more, in that those objects which ob­fuscated the sight, now seemed testimonys that convinced him of vile wickednesse. Terrors in­creased the remorse of his Conscience, by the consideration of the anger and reprehensions of his Parents, & sisters; therefore making a grave he covered the dead body with earth, as if in that manner he would bury his sinne.

Scarce had he with a pious act (though not directed to that end) covered an impious fact, when God askes him, Where was his brother Abell? Mercifull God! Good God! that in­terrogatest sinners, to the intent they should call to mind their sinns, and begge pardon for their Errors.

His Divine Majesty would have men confesse [Page 70] their sins; both because confession is a great part of contrition, and to have the greater occasion to excercise the extremity of his goodnesse, and the excesses of his beneficence. The blushes of confession mitigate in great part the severity of the Judge; as on the other hand, all the acts of pitty it selfe are incensed by the obstinate pre­sumption of one that denyeth.

But he that hath committed a sinne alwayes seeks to hid it. He that hath hands polluted with innocent blood, hath commonly a lying tongue irreligious, mendacious, inhuman, and cruell. Cain answered God; What know I of my brother? Am I his Keeper? Vile wretch (replyed God)! what is it thou denyest? The Innocent blood of thy brother Abel invoketh vengeance upon thy impiety, so much the more execrable by how much the more unusuall Get thee gon, thou cursed, for the earth having been conta­minated by the wickednesse of thy hands, shall deny thee its fruits, and thou shalt become a fugitive and vagabond. Cain, full of confusion, and of feare confessed the whole fact, but to little purpose, since he did it out of season. He departed therefore with his wives & children, having received from God for a mark that none should kill him, the continuall trembling of the head. And with reason ought his head to be punished; that had slain Abel, the head of the Church.

[Page 71]God permitted that Abel should be slaine by his brother, it may be to chastise their parents: Fathers not meeting a greater affliction, then in the death and depravity of their children. Or else, it was to instruct us that just men, and the true servants of God, are allwaies subjected to the persecutions, and cruelties of ungodly men.

Adam, having discovered in the flight of Cain the death of Abel (for he that flies, gives no signes of any thing but ill) after an infinite of teares, and sighs, that well-ny deafned the aire, turnes himselfe to God, and, inspired with passion and griefe, expressed these or the like conceptions.

Lord, hath not my sinne yet received punish­ment equall to its desert? Do they still impor­tune thee to pay the debt, contracted by my disobedience? Is it possible that my teares have not obtained from thy mercy a perfect absolu­tion? If this be true, my God, why enjoy I this light, why receive I the respirations of this aire? Earth, why dost thou not intomb me in thy bowells? Heaven, why dost thou not slay me with thy thunders? Doth divine justice want judgments? Is the hand of God disarmed? But if my repentance be not able to cancell the debt of my crimes, if my sins admit not the excesses of thy pitty; if my transgressions con­tend with the infinity of thy Goodnesse; what part, O Lord, hath the innocence of my poor [Page 72] sonne in the defections of my heart? Wherein hath that Abel offended, who in his sacrifices hath had the honour of the Divine Compla­cency? Oh miserable wretch, reduced to a misfortune beneath the condition of brutish animals, which in their kinds produce births, that kill not one another by fratricide; which with the only instinct of nature spare not only such as are related to them in consanguinity, but also in their species. Wicked Adam! These are all effects of thy sinne: Good God, permit not the population of the world in my descent, for from a bad root nothing can proceed but worse fruit. And thou, vile Cain, that hast ren­dered thy hands accursed abusing the goodness of thy brother, not being worthy thereof; what wilt thou do? Hated by God, by Men, and by thy Selfe, whither wilt thou go? Unfor­tunate father, deprived in one and the same in­stant of two sons! Constrained much more to bewaile him which remains, then him which I have lest.

He would not here have ended his com­plaints, if the shriekes of Eve, that introduced pity even into the insensibility of stones, had not necessitated him to consolate her in the midst of her teares, Love making a separation of our selves from our selves.

Eve, said he, there is a necessity of accom­modating the affects of our hearts to the wil of [Page 73] of God, which in his works alwayes includes secrets, impenetrable by our humanity. All that which in this vale of the World, hath the resemblance of evill, is good with God, who worketh diversly from our understanding. What doth teares profit, which are, alwayes, of small moment; but, for the dead, vaine and un­profitable? If by weeping we could retract that fatal point of Gods decree, I would say, Let's dissolve our selves into teares. But if this be a vaine hope, and an impossible supposall; Why should we with new sorrows aggravate our old miseries? And in regard it is true, that, dis­covering by the death of the more just, that thou wilt not, O my God, accept of the pro­pagation of mankind from me, I promise and sweare unto thee never to know Eve more. Lord I will no longer believe the Divinity of thy essence; if, I infringing this promise, thou dost not fulminate against me the thunder of thy wrath, and make me to prove all the effects of thy displeasure. Eve presently with an oath confirmed the will of Adam, and daily dieting upon teares, they ceased not to bewail the hurt of such a losse. All greifs admit of some con­solation; that of the losse of children is insup­portable, for it will make patience it selfe out of patience. He that loseth a sonne loseth more than a part of himselfe. For in himselfe a man dies daily, but in the life of a child he goes forward to immortality.

[Page 74]They many yeares continued their conti­nence and their condoleing, sacrificing all their affections to the passion of such a losse; when, behold, at length a Messenger of God admoni­shed Adam, in words of this or the like pur­port;

Adam, It is now time to dry up thy teares: Continuall sorrowes are not pleasing to God, who desires that in our misadventures we sub­mit to his divine will. Comfort thy selfe that Almighty God will in another sonne restore thee all that which thou lamentest in the losse of Abell. This sonne shall, in his successours, re­venge thee of him who hath been the cause of all thy miseries. From him, after some ages, shall be borne God-man. Feare not againe to touch thy wife; for I by the will of his Divine Ma­jesty do free thee from thy vow, and absolve thee from thy oath.

Adam, humbly thanked God for his com­passion, and imparted all to Eve, making her gravid a little after, begetting a sonne, whom he called Soth: saying, The mercy of God hath furnished me with an Issue, which shall repaire the losse of the death of Abell. In the Educa­tion of this sonne, what paines Adam took, may be understood by the successe. He merited from people the attribute of Divine; having given names to the starres, and invented the Hebrew-Characters. With piety and goodness [Page 75] he ravished the affections of all, and was an example to posterity, and a glory to his pa­rents.

In the meane time, generations multiplied to that multitude, as that men were forced to se­perate, to cultivate new grounds, the first not being sufficient to maintaine them.

Upon this occasion Adam exercised the ta­lents he received from God. He made certaine lawes, with which he taught, and commanded that which was good; Vices being already so increased that they had great need of reforma­tion. Adam, not being able in regard of the di­stance of places, to prescribe remedies to those evills which multiplied to infinite, made use of Laws; which make the Prince alwayes present, though he be farre distant.

There is the Law of Nature, and the Writ­ten Law. That of Nature is a sentiment, born with the Reason, which enableth the Consci­ence to distinguish good from evill. But in wicked minds corrupted by a depraved con­suetude, this Law is either not known, or else dispised: The Written Law therefore is neces­sary, which dividing it selfe into Divine, Civil, constitutes the true foundation of all humane societies. The Laws of Adam were all directed to the union, and conservation of the people, to the correction, and direction of manners; to the maintainance of obedience, and fidelity to­wards [Page 76] the Prince; and to the acknowledg­ments, and devotions towards God. Yet A­dam would not divest himselfe of the gift re­ceived from God Almighty, of the universall Empire over all things created; so that he re­served to himselfe, the reformation, alteration, and interpretation of his Laws. He knew very well that all garments, and all meates agreed not to men of all ages. The beginnings, aug­mentations, and declinations of a disease are not cured with the same remedies. With the alterations of times, there's a necessity of varying the institutions.

Adam divided those primitive people into many Cantons, or Corporations; to each of which he assigned for Super-intendent one of his sons, both because he would ease himselfe of so many imployments, as also because he would perpetuate the sole command in his owne line. It is then no marvail, that this desire is innate in the minds of the Greatest, since it is an evill that hath extracted its originall from the first Man of the World.

Though the command was parted amongst his sons, he neverthelesse reserved the Suprema­cy of all to himselfe; partly to restraine the li­centiousnesse of his sons, and partly that he might not seeme to dispise that gift of the uni­versall Empire, received from God, which is the most desirable in the world. He that renoun­ceth [Page 77] Command, confesseth himselfe, for the most part, either unable to exercise it, or un­worthy to retaine it.

In his latter days, Adam understood the pro­gresse of his sonne Cain. He had news that he lived in the Orientall parts, and that he had built a Citty, calling it by the name of his son Enoch. But he rejoiced not, knowing very well that building of Cittyes, could only proceed from a soul very timerous, or excessively ambi­tious.

Adam considered, by his owne example, how dangerous it was for one to hide himselfe. He knew full well that the nature of Cain was tyrannicall, and enclined to extort the goods and wealth of others, and bent upon the mur­ther and destruction of people. No lesse then a Citty, is sufficient to secure a wicked man.

All these considerations disquieted the mind of Adam, so that his long life was but a daily death. He grieved to see that the more men in­creased in number, the more they multiplyed in vice: That justice was abandoned of those in particular who ought most to love it: That goodnesse was only known for an imaginary thing: That Avarice was the first of mans af­fections: That Luxury, accompanyed by the most infamous debaucheryes, tryumphed in all hearts; upon which occasion, it is more then probable, that he many times with more then [Page 78] ordinary sentiments supplicated his divine Maje­sty, to take him out of this torrent of the world, wherin there was nothing but Sin and Misery.

Adam was ready to pay the last debt to na­ture, having now seen the seventh generation, when he called to him all his sonns and daugh­ters, which were many in number, and taught them what they were to do for the service of God, and salvation of their soules.

Children, saith he, the time is approaching that I must pay the Earth its tribute. These hoa­ry haires tell me, that I am in the Winter of my life: These limbs, that can no longer sustaine themselves; that I must shortly fall. Thus my fin hath resolved, and thus That God hath de­creed which commandeth that all things returne to their principles. Before, therfore, that I depart, from you, I will leave you, in testimony of my affection, all those records that conduce to the good either of your soules or bodyes. Nor think that my words are overswayed by my affections, since he that speakes is a dying Father. My Children, above all other things remember to love one only God, Trine in per­son, and One in essence. You are obleiged to this not only by your duty, but by your inter­est. He either is no man, or deserves not that name, who consecrates not all his affections to that God, who hath given him a beeing, and that daily communicates to him temporall [Page 79] and spirituall blessings, and who allwayes ap­propriates punishments to vice, and rewards to virtue. Know, that he requires sole adoration; and for this very thing, I foresee that he will showre down miseryes upon my posterity (yea, blind progeny) an infinite of miseries; foolish posterity, that shall so far dote, as to adore the things which thou thy selfe hast formed. The Idolatry I say that shall come into the world, shall snatch the thunderbolts out of Gods hands, and violently force his mercy to the punishment of infinite generations. As also lasciviousnesse dishonesty, and luxurie. These, Children, are sinns that will constrain the fire to forsake its sphere, not only to chastise sinners, but also to root out the memory of them. Keep your selves, my Sonns, keep your selves from Anger, which is an undomable passion, that hurries the hands to imbrue themselves in the blood of innocency it selfe. And these homo­cides how displeasing they are to God is evinced in the example of your brother Cain. Though the blood of the slain be not polluted, yet it con­taminates the hands and consciences of the mur­therer. And to shew how execrable a thing murther is, note, That even he is culpa­ble that kills those who implore death. Corne, and Cattle, and other the more esteemed sorts of things you ought not to steal, no nor covet; for from this is ingendered that [Page 80] cursed serpent of Envy, which hath been the cheif cause of all humane misadventures. See that ye do not too much flatter the inordinate appetites of your senses with a complacenciall indulgence, for they will lead you into a thousand cursed sinns. The senses are for the more part fallacious guides, negligent sentinels, and the ruiners of the soul. These teach you pride, the first of all sinns, and a crime so exe­crable, that it hath polluted heaven with its filthinesse. They teach you covetousnesse, which is an insatiable desire, that, depraving faith and goodnesse, openeth a door to all wickednesse. They teach you Luxury, which is a furious passion, that, perverting the reason, makes man rebell against himselfe. They teach you Super­fluous Gluttony, which is a concatenation of a thousand Vices. This transports the will, fomenteth love and hatred, extinguisheth the memory, distracteth the understanding, and is the high way to all evills. In short, he that o­beyes his senses, cannot be a lover of God. The senses affect only their owne delight; and many times rave, giving credit to themselves alone.

My sonnes, the mercy of God, which will have his Advertisement precede his Chastise­ments, illuminating your souls, commands that I denounce your miseries. The vengeance of Heaven, my Children, shall set open the [Page 81] Abysse, and shall drown the earth, the waters shall surmount the Hills, fishes shall possesse the places of birds▪ in brief, all mankind (except a small number of the good) shall be the victime sacrificed to Gods anger. You have no way to avoid these evils, but by loving, serving, and obeying God. Stupid people! why do you not imploy your selves in those works which pro­mise you beatitude? Is it happily so great a toyle to exercise the works of temporall and spirituall Mercy? Children, please God, please God; for else, you are neere to destruction. Educate your Children in his feare, that hap­pily with their righteousnesse and your peni­tence, you may be able to divert the impen­ding judgements of Divine Justice. I know, that these my words will not prevail upon those minds, who have devoted themselves to ambition, jollity, dishonesty, thievery, mur­ther, and dissolutenesse. But the griefe I con­ceive for your calamities, urgeth me to speak, though it may prove ineffectuall. I comfort my selfe neverthelesse, that if you observe not all these my precepts, yet one shall fulfill them for you all. I see in the more hidden Arcana of God, that She shall spring from the Loins of these, who, being a Virgin and a Mother, shall break the Serpents head, beare God into the world, and open Heaven to the Just.

Adam was heard with more admiration [Page 82] then successe: for all his sonnes, except Seth, were maculated with a thousand enormous vi­ces. His prophesies were derided; because That is with great difficulty believed that is not de­sired; and it is the property of Sinne to bereave men of reason, and understanding.

To Seth, who by his virtue merited all his Affections and Benedictions, Adam familiarly imparted all the particularities of the past and future eveniences, which with the gift of Pro­phesie had been communicated to him by God. He foretold him the Ruine of their posterity, the birth of the Virgin Mary, the passion and death of God, the delivery of the righteous souls from Hell, and the Institution of new Lawes. He advertised him to instruct his po­sterity, laying up these memorialls in two Tow­ers, whereof one to be of a matter that could beare out the impetuosity of water, the other resist the violence of fire.

He commanded him above all, that he should never permit any of his children to marry into the family of Cain.

Vices are ever transmitted to posterity, and it would be a great benefit to the world that wicked men were deprived of Issue. Wolves-bane, and Hemlock, grow not on wholesome roots. Serpents bring forth only Serpents.

Thus Adam, being arrived to his Nine hun­dred and thirtieth year, oppressed either by in­firmity, [Page 83] or old age, departed this life, bequea­thing his soul to his Maker, and his body to the Earth; there to remain till the Resurrection, when all the Holy Patriarks shall be freed from the prison of the Grave. It is the opinion of many that he dyed on Friday the 3^d of March, being the day on which he was created to hint that misery comes in the very instant of our fe­licity.

He was of very great strength according to the Giant like stature he was of. We may believe that he was proportionable of person, and very handsome; for coming out of Gods hands, he could not be otherwise.

He was buried in Hebron, in a Sepulcher of Marble, and was afterwards transported to Calvary, to the very place where Christ dyed. It was so decreed by God, that so the innocent blood of a God, should wash away the guilty ashes of a Sinner. Oh excesse of Love! Oh stupendious Mercy! And hereupon I am of opinion that a deaths head is alwayes affixed to the feet of the picture of Christs Crucifixion, to shew us that it is the head of Adam.

Of Eves age the Scriptures make no mention; perhaps because we ought not to know the death of her, that deserved to dye before she was born; all the miseries of mankind taking rise from her. Its probable that she was op­pressed by age, and passion, for Adams death. [Page 84] It pleased his Divine Majesty, perhaps, that she should survive Adam to double her punish­ment, in beholding the death of the dearest part of herselfe.

This (Reader) is the Life of the first Man, first Father, and first Saint. He possessed all those benefits which were vouchsafed by na­ture, or acquired by industry. He was endow­ed with all Sciences, was the inventer of all Arts. He preceded all mortalls in Wisdome, and the perfect knowledg of all naturall things, both because it depended on the cause, not on the effects; and because he could not lose it with the state of innocence.

He found in advancement downfall, and in downfall glory. He was then most infelicitous when he was in the height of all his felicity, because he could not keep himselfe so. I know not whether be greater, the hurt he hath done his posterity in necessitating them to dye, or the benefit in occasioning the most wonderfull Love of God, to put himselfe upon it to under­take our humane nature.

And, Reader, consider in this Relation how vast difference there is between God and man. Man brooks no parity nor equality in riches, dominion, nobility, honours, nor virtue: God, on the contrary, is so full of benignity and so free from envy, that he hath been pleased to forme man almost equall to himselfe. And in [Page 85] every way that man resembled God, God in every of those wayes hath been like Him­selfe.

Consider that God hath given the dominion over all creatures to man as being indued with the light of reason, to teach us that the superi­our part of man wherin is the minde, and rea­son, (the particular attribute of a man,) ought to precede over the inferiour, to wit the senses and affections, which we have common with beasts.

Consider, that the greatest felicityes last not long, resembling lightening, which the more it abounds with light, the sooner it vanisheth and leaves behind somuch a greater darknesse; as Adam in the Terrestriall Paradise, passed in a moment from Paradise into Exile.

Consider, of what small avail are the favors of Nature, the gifts of Wisdome, the Divine ad­monitions, and the Proximity of God himself, whilst a depraved will tyrannizeth over the reason, inslaves the understanding, and resolves to idolize vice.

Consider, that the greatest errors proceed from the greatest wits, in that the wisest man in the world fell; and that so much the more inex­cusably, in asmuch as it was easie not to have sinned.

Consider, that it booteth not to confide in riches, honours, empire, nor the love of great [Page 86] ones, when an error of disobedience hath invol­ved us in the extremity of misery, and in the hatred of Him that hath given us a beeing ac­cording to his own similitude.

Consider, lastly, Reader, how much Chil­dren and Grand children and Posterity lose in the sinne of their Progenitors and An­cestors, in that all Ages pay a per­petuall penance for the trans­gression of Adam.