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 〈8 pages missing〉 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 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 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 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 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 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.

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.

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 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 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 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 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 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, 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 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.

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 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 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.

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 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 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 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, wch, 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 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 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.

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 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 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 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?

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 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 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.

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 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 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 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, 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 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 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 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.

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.

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 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 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, 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.

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 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 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 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 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.

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 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 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 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 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 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, 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 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 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 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;

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 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.

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 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 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.

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 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 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 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 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 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 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 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 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, 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 3d 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. 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 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 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.