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CHAP. XCIII. The Position is Demonstrated. (Book 93)

1. A first Prooof of the Position. 2. A second. 3. The Divine manner of gene∣rating cannot be conceived by man. 4. A conjecture from a like thing. 5. A Repetition of Demonstrations. 6. An Argument for the Position. 7. Another Argument. 8. A third. 9. A fourth. 10. A fifth. 11. A sixth. 12. That the Mind doth not create the sensitive Soul, as neither that another Mind is drawn from the light of the Mind. 13. A seventh Argument. 14. The Mind im∣prints an Image on the seed of the Body, but not the Image of God, that is, it self. 15. It is proved. 16. An eighth Argument. 17. What is generated by the Parents, after sin. 18. Even unto the 74. Article or Content, a reasoning from the holy Scriptures. 75. That it resists Christianity, for Man to be called an Ani∣mal. 76. Some Agreements of Fathers with the Position. 77. An every way convincing Argument out of Augustine, for the Position. 78. A solid Argu∣ment for the Position. 79. From the rule of falshood. 80. The progress of Sa∣tan. 81. The birth of Faunes and Nymphs. 82. That there are Tudes-quills in the Canaries. 83. Objections against the Position unto the 88. Article. 89. An irregular race of Fishes. 90. There is no figure of the Water, neither doth it fall down circularly. 91. The fructifying of Trouts. 92. The unva∣lidity of the seed of the Male. 93. The prosperousness of Fishes strengthens the Position. 94. Worms are the admonishers of a Resurrection without a material

seed of the Male. 95. The Chick is formed of the yolk, and the seed of the Cock doth materially remain without. 96. A seventh Objection unfolds the Causes of the Flood. 97. The common divulged explication of this Text confirms this Position. 98. An Interpretation about the motive Principle of the Flood. 99. Gyants were not from the first intent of Creation. 100. The proof of a Prophetess.

NOw therefore the suspitions of a Law, Disobedience, and of a Curse, being remo∣ved, [unspec 1] I proceed unto a Demonstration of the Position: For which, in the Frontis∣piece, the most glorious Incarnation of the son of God, by the most pure arterial blood of the alwaies unspotted Virgin his Mother, is premised.

And then, the Text hath strewed the way for me: Except ye shall be born again of Water and of the holy Spirit; That is, unless ye are co-partakers in the new regeneration of those [unspec 2] that are to be saved, of the unspotted and most chast incarnation of the Lord Jesus, and are as it were Members of that Head, and as it were adopted Sons, ye shall not be branch∣es of that Vine. For whatsoever is born of the flesh of sin, and of the concupiscence of the flesh, is flesh; uncapable of eternal Life, and of the Kingdom of Heaven. And he which sowes in the flesh doth reap in corruption: And whatsoever he shall reap is flesh and corrup∣tion it self.

For after what manner the holy Spirit had generated in Eve, all the posterity of men, that the mind of man is not able to attain unto, unless the sacred Text had manifested the way [unspec 3] thereof, in the God-bearing-Virgin; who indeed conceived not of, but from the holy Spirit, whom therefore Gabriel had foretold onely to overshadow the Virgin her self, who was perpetually unspotted.

And therefore the Church calls the Eternal Father, The first person of the holy Trinity, The [unspec 4] Father of the Eternal Son: Neither doth she suffer the holy Spirit to be called the Father of the humanity of Christ, because the material generation of Christ was drawn onely from his Mother: Wherefore neither doth his conception from the holy Spirit, include any Paternity or Fatherliness: But as that generation proceeded without a begetting of the holy Spirit (the which indeed about the conception of Christ, was busied without be∣getting) so it is safe for us to contemplate, that wholly after the same supernatural and divine manner of over-shadowing in Eve, had the generation of adoptive children, and of the divine Image been established. Therefore the Father of Lights, is the onely Cre∣ator of all Soules, as also supereminently of the Immortal Mind: Therefore the generati∣on of Man, by the Father of Lights, the Giver of Life, in the creation of the Mind, had been finished or perfected from the substance of Eve, and from a co-operation of the holy Spirit in conceiving: For as that conception of men had been plainly supernatural; so also there had been a supereminent chastity of the Mother in the state of Innocency, such as is now in the regeneration by Water and the holy Spirit. [unspec 5]

Wherefore I will endeavour to stablish the stated Position.

First by a Reason from Nature.

And afterwards to confirm it by Reason, and Authority fetched from the holy Scri∣ptures.

And Lastly, To fortifie it by the Opinions or Precepts of Fathers.

First of all, it is agreeable to Reason; that if God would make his own Image in flesh, [unspec 6] and blesse it by Posterity, that that ought to be done in the Mother being a Virgin: but not in a Woman defiled by Adam, least God should have Man his competitor in the in∣tended Incarnation of his own Image. Otherwise, if man should prevent, and by prevent∣ing, overthrow this holy and unpolluted production of mankind (for whose sake he hath seemed to have framed the Universe) afterwards also, every generation of men so to be produced, should happen after a bruital manner, and whatsoever should be born thereof, should be naturally uncapable of eternal glory. For it is agreeable unto Reason, that the Immortal Mind, before the Apple was eaten, had never made an off-spring Immortal in Duration, because nothing is able of or by it self, to produce that which is infinite in Du∣ration, but God alone; whom therefore as yet unto this day, in Adamical generation, the Church confesseth to be the one only Creator of the Immortal Soul.

Else if the Mind should be able to produce any Infinite and Immortal Being, thence∣forth [unspec 7] of an Infinite Duration, out of it self, and the which therefore should be a Substance; now it should of necessity cease to be a Creature, and should be a Creator.

Therefore the Mind never could, nor never shall be able to produce an Immortal sub∣stance, [unspec 8]

and by consequence, it fights with the Divinity, that the Mind, which before the eating of the Apple, had immediately undertaken on it self, the whole government of the Body, had of it self generated the Image of the infinite God, and had generated a substance infinite in Duration: Wherefore there is altogether an unlike reason, whereby the mortal Lights of Life, or mortal Souls do issue forth, and whereby an immortal sub∣stance is created.

So that it is unpossible to the whole Nature, that the Mind should generate a substance like unto it self; Seeing that to produce a spiritual, and immortal, is reserved for God [unspec 9] alone, even altogether by the consent of all: For truly such a Production presupposeth a creating of nothing: otherwise, if the Mind had intended before the Fall, to produce a substance like it self, of nothing; seeing that thing is altogether impossible unto it, it ought to divide and separate it self into Parts.

In the next place, neither had it ever been the intention of the Mind, to generate a mortal or sensitive Soul, because it is that which is besides and against the appointed go∣vernment [unspec 10] of its own Life.

Wherefore from a sufficient account or enumeration, I conclude, that before the Apple was eaten, neither could the Mind have generated an immortal Soul, neither that it [unspec 11] intended to generate a mortal one, nor indeed any seminal disposition, or substance of Seed: And therefore, neither had there for that Cause, been made any Generation by Man, neither had he felt in himself, any inclination to generate: And in this respect, the Cause of natural Death, of necessity, lay hid in the eating of the Apple, being unfold∣ed by carnal Generation; in which Generation, there is a seminal Disposition co-ope∣rating, for the obtaining of a mortal Soul by request; and that Generation doth prevent and pervert the intention of the Creator, about the propagation of his own Image: So indeed the mortal Soul, hath through a brutal Concupiscence of the Flesh, produced for it self a Seed, dispositive unto a Soul, which is to perish after the manner of Bruit-beasts: To wit, the which Soul hath also introduced with it, a brutal condition of mortality: For Death was undoubtedly co-natural unto Bruits, from their Creation; the which indeed have only mortal Souls.

But it is lawful to confirm by the rule of a supposed falshood, that we are bound by Faith to believe, that indeed the Mind is created immediately by God; but not to be [unspec 12] kindled by the Soul of the Parents, even as Light being taken from Light: For if the Soul of the Person generated, be made of the Soul of the Generater, this shall be either from the Soul of the Father, or from the Soul of the Mother, or from both; but none of these is true: Therefore the Soul of the Person generated, is in no wise made or derived from the Spirit of the Parents.

It is proved as to the first: For truly, seeing the Speech is of the progress of Nature, the which therefore ought to be ordinary; And therefore also, that thing should constantly happen in Bruit-beasts; but this doth not happen; therefore not from the progress of Nature.

The subsumption is proved by a Young, from its Father being a Dormouse, and its Mother a Coney; to wit, the which except that its Taile is like a Dormouse, is wholly a Coney, as well within, as without, also in its Skin, and Haires: But if any Faculty of its Soul should issue from the Father, it should of necessity have a fatherly, and not a motherly Faculty: But by the Example proposed, the contrary is manifest; therefore not from the Father.

Yet neither therefore, are the Souls of off-springs begged from the Mothers Soul: For otherwise, from that which the Soul proceedeth, from the same likewise, and at least, the formative Faculty also should proceed.

And by consequence, off-springs should not only alwayes be made of the femal Sex, and alwayes like unto their Mother; but also a Mola or Lump of Flesh, should never be made where the Faculty or Virtue of the Seed of the Male flows down as barren: As neither should the imagination of a Woman great with Child, transchange the Young, being al∣ready formed in its Mothers Womb, into a monstrous, strange, yea and bruital Figure: because the Seed now having a Soul borrowed from the Parent, could not be any longer subject unto the foolish imagination of the Mother, especially while as the Young is now nourished in its own Orbe and Kitchin.

The same Argument also prevaileth in supposing, that the Soul was begotten from the Soul of both Parents; for whatsoever is denyed disjunctively, may truly be denyed copu∣latively: Whither also this conclusion hath regard; to wit, that that being granted, the Seed should now be actually soulified from its Beginning: And likewise, that of two Souls, a certain composed and mixt soulified and Spiritual Light should be made; which re∣sisteth

a formal simplicity by reason of a composed duality. Therefore the single homoge∣niety of the Soul, is averse unto duality, and to a heterogeneal composition of Souls.

Whence I conclude, That the Soul is not so much as in Bruits, derived from the Parents, and by so much the less, in Man.

Wherefore all Souls are immediately created by the very Life it self, and Father of Lights, who will give his own honour of Creator unto no Creature: Wherefore from hence it is easie to be seen, that Man is not able to produce an immortal Mind, nor the divine Image: And so also, from hence it is manifest, that the first intention of the Creator, was not that Man had in any respect, immingled himself in generating; but that the alone hand of the Creator had perfected every Young, which alone createth all Souls, but especially and singularly, that Soul which should thenceforth be eternal, the which he by an essential ordination had directed unto his own Image.

Lastly, it must needs be, that a true Image or Likenesse can never naturally be made, but [unspec 13] by a proper Engraver: But he is no proper Engraver, who hath not perfectly known him whose Image he intends to Engrave: But Man was created after the Image and Likeness of God; yet he cannot know God, as neither express any Image of him in Mind or Word; the which ignorance, every one ought to confess: Therefore he cannot be a proper En∣graver of the divine Image: And therefore, whatsoever Image of him he should frame, it should be plainly Monstrous, and of a finite Duration: And by consequence, Man in the intention of the Creator, was not made that he should generate a man.

In Nature indeed, every Spirit of generating Seed, doth comprehend (because it doth contain) the Idea of the thing to be generated: But Man, seeing he is the immediate and true Image of God, cannot by any means transfuse the divine Image into his own Seed, the which in himself, and out of himself, he is plainly ignorant of.

But seeing that in Nature, a like thing generates its like, Man may imprint on his Seed [unspec 14] the Image of a humane Body, made also after the Image of God. Therefore a Man which generates, may imprint on his Seed, the seal, or shadow of himself; but not the Image of God, and substance of the immortal Mind: And moreover, I have demonstrated elsewhere, that all other Souls are only formal Lights, but not substances.

Therefore if the Mind, ought or could be able to produce the Image of God, now the [unspec 15] Mind should either dease to be the very Image of God it self, or God should not be the Creator of the Mind.

Wherefore the pure Essence of the Image of God, did by all manner of means require in its conception of creating or generating, God himself, the immediate Creator and one only Father of it, who is in the Heavens, and besides whom there is no Paternity in the Heavens: Otherwise, there is a carnal Paternity or Fatherliness in Man, and Bruits; and therefore the Text saith, Honour thy Father. And another Text, That there is no Paterni∣ty, but in the heavenly Father.

Therefore it is denoted, that there is not for Man a fatherliness of his Mind, but in God alone; and therefore his original Generation and Propagation was reserved in the Power of God the Creator: And especially, while as its knowledge of it self, is wanting [unspec 16] to the Mind, which is immortal and infinite in Duration, whereby it may represent it self to it self, to wit, that it may decypher a sealed similitude of it self in the Seed.

Therefore indeed, neither can the immortal Mind ever bring the Seed of Man unto that which it self shall never have in it self, to wit, out of it self to decypher the Image of God.

For Man is so made the Image of God, that he is the cloathing of the Deity, the Sheath [unspec 17] of the Kingdom of God, that is, The Temple of the holy Spirit.

Man therefore being essentially created into the Image of God, after that he rashly presumed to generate the Image of God out of himself, not indeed by a certain Monster, but by something which was shadowily like himself, with the Whoredom or Ravishment of Eve, he indeed generated not the Image of God, like unto that which God would have therefore unimitable (as being Divine) but in the vital air of the Seed, he generated Dispositions careful at some time to obtain a sensitive, discursive, and motive Soul, from the Father of Lights, the Fountain of all Paternity, yet Mortal, and to Perish, into which nevertheless, he of his own goodness inspires ordinarily, the substantial Spirit of a Mind, shewing forth his own Image: And so that Man in this respect, endeavoured to generate his own Image, not but after the manner of Bruit-Beasts, by the copulation of Seeds, which at length should obtaine by request a soulified Light from the Creator, and the which they call a sensitive Soul.

For from thence hath proceeded another Generation, conceived after a beast-like man∣ner, mortal, and uncapable of eternal Life, after the manner of Beasts, a bringing forth with Pains, and subject to Diseases and Death, and so much the more sorrowful or full of misery, by how much that very Propagation in our first Parents, dared to invert the intent of God.

Therefore the unutterable goodness forewarned them, That they should not tast of that Tree: And otherwise, he foretold, That the same Day they should die the Death, and should feel all the Root of Calamities which accompanies Death.

Deservedly therefore, hath the Lord deprived both our Parents of the benefit, and seat of Immortality: To wit, Death succeeded from a conjugal and bruital Copulation: [unspec 19] Neither remained the Spirit of the Lord with Man, after that he began to be Flesh.

Furthermore, because that defilement of Eve shall thenceforth be continued in the pro∣pagating of Posterity, even unto the end of the World: From hence the Sin of the des∣pised fatherly Admonition, and natural Deviation from the right way, is now among other Sins for an impurity, through an inverted, carnal, and well nigh bruital Generation, and is truly called Original Sin; that is, Man being sowed in the Pleasure of the Concupi∣scence of the Flesh, shall therefore alwayes reap a necessary Death in the Flesh of Sin.

But, The knowledge of Good and Evil, which God placed in the disswaded Apple, did contain the Concupiscence of the Flesh, that is, an occult forbidden Conjunction, diame∣trically opposite unto the State of Innocency; which State was not a State of Stupidity, because he was he unto whom, before the Corruption of Nature, the Essences of all living Creatures whatsoever were now made known, according to which they were to be named from their Property, and at their first sight, to be essentially distinguish∣ed.

And moreover, S. Hildegard unto the Moguntians or those of Mentz, saith, Adam was formed by the Finger of God, which is the holy Spirit; in whose Voice, every sound before he [unspec 20] sinned, was the sweetnesse of all Harmony, and of the whole musical Art: So that if he had re∣mained in the State wherein he was formed, the weaknesse of mortal Man could not have been able to bear the virtue and shrilness of his Voice: But when the Deceiver of him had heard, that Man from the inspiration of God, had begun to sing so shrilly; and that, hereby to repeat the sweetness of the Songs of the heavenly Country, he counterfeited (behold how far now Man hath departed from thence with his hoarse Voice) the Engines of Craft; seeing his wrath against him was in vain, he was so affrighted, that he was not a very little tormented thereby: And he al∣wayes afterwards busily endeavoured, by the manifold Devises of his wickednesse, to invent and search out, that he may not only cease to interrupt or expel divine praises from the Heart of Man, but also from the mouth of the Church. These things she.

It is a devoted Opinion of mystical Men, That Birds do sing Praises unto God. I under a humble correction, do think otherwise: For if that should be true, they should sing all the year, neither should they cease, assoon as the lust of generating is fulfilled; which argument is serviceable unto our Position.

For truly, seeing the Males only do sing, but not the Females; That from a common Nature, Adam was the more leacherous, and incontinent, and from his Sex, more lustful than Eve; whose Chastity therefore being beloved of God, seemeth proper to that Sex.

Man therefore, through eating of the Apple, attained a knowledge that he had lost his ra∣dical innocency, and that instead thereof, he had made an empty exchange of the sordid Concupiscence of the Flesh: For neither before the eating of the Apple, was he so dull or stupified, that he knew not, or did not perceive himself naked; but with the effect of shame, and brutal Concupiscence, he then first declared that he was naked.

For the sacred Text is every where so chaste, that the most High would not name the Concupiscence of the Flesh it self, at least-wise, by a proper name; yea, nor also accuse [unspec 21] of it, while he forewarned of the eating of the Apple for a necessity of Death; that that brutal Concupiscence might not be made known unto Man, even so much as by name: And therefore neither would he have Concupiscence to be named in Genesis, by reason of the prompt perfidiousness of that People; but he called it innocency lost, from a gotten shame, the which he would afterwards have to be weighed in the Church, by its own circumstances. And so that therefore, he presently translated Adam after his Crea∣tion, from the Earth, into Paradise, and for that Cause also, he formed the Woman in

Paradise, least she whom he had made and appointed to remaine a Virgin, should behold the copulation of Bruit-beasts in the Earth.

For in the Beginning, God created the Heaven and the Earth, and every Creature con∣tained therein: But he made, and formed those things materially, by the passive and [unspec 22] commanding Word [Let it be done,] to wit, he spake that Word, and all things were created: But in six dayes space after, he made the Forms of things created, and all things were orderly made into the Life and Soul of soul••fied Creatures: For in that, those Words did differ, to say, Let it be made, and to make: For in the sixth or last day, Adam was formed: But on the seventh day, God rested. At length, he afterwards translated Adam from the Earth into Paradise, and deliberated to make Woman of the Rib of the Man, but not of his Reins, Thigh, or Belly: Therefore on the eighth day, that it might be the Beginning of a new week, for a new and super-natural Generation of an off-spring to come. Wherefore it may be collected, that Woman being wholly an Out-law, ascend∣ed into a new heap of Choiceness, as being a Vessel of Choiceness or Election.

But we may after some sort conjecture of the quality of humane generation in Eve, a Virgin, before the Fall, by the most glorious Incarnation of our Lord: For indeed the [unspec 23] Father, unto whom every name of Paternity is singularly and solely due, and whom his Son, as a Father doth alwayes adore, hath indeed alwayes generated his Son from Eter∣nity; who yet, is not read to be the Father of his Incarnation: The which thing, I even reverence for a vast mystery; and the rather, after that I understood the insinite goodness of the same, as well from the first virginal conception of Creation, as in the restoration by the regeneration of Man.

Indeed the Father Almighty would, that the glorious incarnation of Christ should be conceived of the Person of the holy Spirit; the which it self, to wit, therefore was not generated, but proceeded from eternity, from the Father and the Son: For the Spi∣rit of God had caused a humane conception of off-springs in the Arterial Blood of the Heart of the Virgin Eve, it being the Image of the Divinity, with all its free Gifts, without the pleasure of the Flesh: But the Mind being thus in the garment of Arterial Blood, conceived in the Womb of the Virgin, in a humane Shape, had took an increase, and full maturity from thence: For he, who the Womb being shut, and the Gates being closed, came into the World, and unto his own also, out of the Case of the Heart wherein he was con∣ceived, was by a foregoing consent, brought unto the Womb of the Virgin, and kept even unto the maturity of his Body: For he piercing all Members, was brought into the Womb: For therefore our Lord's Incarnation happened altogether, besides the order of Nature now accustomed. For,

1. The Incarnation of the Lord, happened not first in the Womb, but in the very Sheath of the Heart of the Virgin.

2. Of the most pure, and most lively Blood of the Heart; but not of the Seed of the Virgin: For truly, the God-bearing Virgin, in that singular respect, was not only cleansed from Original Sin, but was conceived altogether free from Sins; to wit, that she might be so much the more void of all Seed, than a Child that is newly born: For Seed is composed of a mixture of Venal; and Arterial Blood, or from a co-mixture of Bloods; which mixture was no manner of way, not so much as materially, in the conception of the Son of God, who was conceived not of Bloods, nor of the Will of the Flesh, or of Man; but of God alone, and born of a Virgin.

3. He had not a Man to his Father, nor a masculine Matter from whence he should be made; which thing surely confirms, that a feminine Matter, was the more excellent governess or deputy, and alone fore-elected from the Beginning.

4. He fore-elected the most chast and unspotted Virginity of a Mother, which he formed with a divine Hand.

5. He was materially conceived, onely, and of most pure Arterial Blood; To wit, whereinto the seal of the holy Spirit, inspired an humane Mind, and a most pure Image of it self, made or framed by his Father, God.

6. That conception was brought from the Heart, into the Womb of the Virgin, with a pier∣cing of Dimensions.

7. Lastly. He exspected an increase and just maturity of Nativity, as it were in the celebration of a Sabbath.

Furthermore, that the knowledge of Good and Evil signifies nothing but the Concupi∣scence of the Flesh, the Apostle doth manifestly testifie, calling it the Law and Desire of Sin.

From whence, to wit, the first Bruital and Original Sin, the fewel of the other Sins, hath immediately issued, and is hereafter to endure for a continued Seed of Mortals. In the [unspec 24] 8th. to the Romans: God sending his Son into the likeness of the Flesh of Sin, hath also, con∣cerning Sin, condemned Sin in the Flesh, that the Righteousness of the Law might be fulfilled in us. Original I say, because it is the Beginning of the original of a humane Generation, whereby all contagion of Impurity is derived on Posterity, and Death became natural unto Man, even as unto Beasts: So that, although the eating of the Apple did con∣tain a note of distrust, and ingratitude; and the which also, is a Companion unto every Sin; Yet therefore, even every Sin afterwards, ought with the same Punish∣ment of necessity also, to descend unto Posterity, unless the unwonted transgression of a loving Admonition should not so much consist in the disobedience of eating or abstain∣ing, as in the horrid Distrust of doubting, and confidence of Faith given unto the Devil: And so that the generation of the Flesh of Sin (which is an effect of the Concupiscence of the Flesh) hath of necessity defluxed into Death, even unto all Posterity.

For it pleased the Lord of things to insert in the Apple, an incentive of the Concu∣piscence of the Flesh; to wit, from which he was able safely to abstain, by not eating [unspec 25] the Apple, therefore diswaded from: For otherwise, he had never at any moment been tempted by the Flesh or his genital Members, the which I will hereafter shew, to be therefore called the North, in the holy Scriptures.

Therefore the Apple being eaten, Man presently from a natural property of the Apple, conceived the lust of being luxurious, and from thence was made an Animal Seed, which hastening into the previous or foregoing Dispositions of a sensitive Soul, and undergo∣ing the Law of other Causes, reflexed it self into the vital Spirit of Adam: which there∣fore like an ignis fatuus, or foolish fire, presently receiving an Archeus or ruling Spirit, and animal Air, I say, a houshold Thief, it conceived a Power of propagating an Animal and mortal Seed, ending into Life: At the arrival whereof, at length the immortal Mind, putting off the Rains of the Life, and government of the Body, substituted the sensitive Soul as its Chamber-maid.

From hence therefore we are conceived, born, and do die after the manner of Beasts: For the day before, the immortal Mind acted all in all, and was the very immortal Life [unspec 26] it self in the whole Body; because it was solely and wholly immortal in the whole Body. But that very, so great Beauty of Nature, was presently vitiated in our first Parent, after that he was cloathed with the similitude of a bruital generation.

For then the immortal Mind, being moved from its place, descends, that it may im∣print a seal on the forbidden Seed, for a common destruction.

Then, although the sensitive Soul was not yet born; yet every natural Disposition re∣quisite for the obtaining that sensitive Soul from the Creator, was forthwith present. And seeing two Souls at once, cannot perfectly preside in one only Plain or Region of the Body, without discord, no more than it is lawful to serve two Masters at once: There∣fore the immortal Mind hath departed into the innermost Parts; whether that was by the Command of the Creator, or grieving at the wearisomness of a bodily Impurity; at least∣wise, it afterwards delegated the government of its Body on the sensitive Soul, in which it is now bound, because it is involued in it as long as we live. For from hence we do afterwards, for the most part, wax of ripe years, and live after a bruital man∣ner.

But the Mind hath betaken it self into the Inn of a frail Soul, and doth thereby inspire hereinto its free gifts, although for the most part, otherwise it sleepeth (perhaps even as [unspec 27] Coral doth now and then loose its Colour, and again recover the same) from whence the Body hath undergone every disorder of Impurity. But the Wedlock of the mortal Soul, being a forreign thing unto the ordination of the Mind, is for an occasion, why the Mind hath placed it self into the hidden Parts, so as that the Matter or Controversie is as yet before the Judge or in dispute, whether of the two hath chosen the principal Bride-bed: and a Mind is not believed to be among Atheists, because it by piercing, hath so sunk it self into the depth of the mortal Soul; because the Notions of the Mind do appear as yet to this day to be subject to the imagination, do also so obey the Poysons of some Simples;

that the principality of the Mind, seems to be sore shaken at the Pleasure and Command of Diseases; which thing, the Dotages of Fevers, Madness in affects of the Spleen, the Biting of a Mad-dog, and Pricking or Stinging of a Tarantula, have the more strongly perswaded in the behalf of Atheism: for in the former immortal Life, the Mind did by it self, and immediately frame immortality, and gave also a perfect knowledge of living Creatures and Herbs: But afterwards, in the brutal Filthinesse of generation, the Image of God remained indeed, safe in the Mind, and its external Figure in the Body: But so great a Corruption of it, hath constrained the Mind to retire unto the innermost Cham∣ber of the mortal Soul: Therefore the Immortality thereof, lived under the happy govern∣ment of the Mind: And therefore Diseases were banished with the declinings of Ages, and the threatnings of Death: And therefore before the Fall, Man was dinstinguished from Blessedness, in that he could Sin, Fall and Die: But in Glorification, the Mind shall again immediately quicken the Body, and transsume it into it self. The Mind indeed before the Fall, which did only shine upon the Body by its immediate Splendour, shall forthwith after the Resurrection, through a transchanging of it, clarifie it by way of sup∣ping it up: For therefore the state of the Faithful, although throughout their whole Life, also in Death it self, be far more miserable than the primitive State; yet it is more hap∣py than that, by how much it is a thing fuller of Majesty, to be more like the Son of God Incarnate, dead, and glorified, than to have lived with Adam free from Diseases, and at length to be taken away without Battle: because the retributions or repayings of Life are no way worthy of the Glory, or Expectation of the Age to come.

Furthermore, the sacred Text hath in many Places compelled me unto a perfect Positi∣on, [unspec 28] it making Eve an Helper like unto Adam; not indeed that she should supply the name, and room of a Wife; even as she is call straightway after Sin: For she was a Vir∣gin in the intention of the Creator, and afterwards filled with Miseries: But not yet, as long as the state of Purity presided over innocency, did the will of Man overcome her. For the translation of Man into Paradise did foreslew another Condition of living, than that of a Beast. And therefore the eating of the Apple doth by a most chaste name, cover the Concupiscence of the Flesh, while it contains The knowledge of Good and Evil in this name, and cals the ignorance thereof alone, the State of Innocency: For truly the obtainment of that aforesaid knowledge did nourish a most hurtful Death, and an irrevocable depriving of eternal Life: For if Man had not tasted down the Apple, he had lived void of Concupi∣scence, and off-springs had appeared out of Eve a Virgin, from the holy Spirit.

But the Apple being eaten, Presently their Eyes were opened, and Adam began lustfully to cover after the naked Virgin, and defiled her, the which God had appointed for a naked [unspec 29] help for him, no otherwise than as a Prince is for a help unto his Servants: For so the Man prevented the Intention of God, by a strange generation in the Flesh of Sin; where∣upon therefore followed the Corruption of the former Nature, or the Flesh of Sin accom∣panied Concupiscence. Neither indeed doth the Text insinuate any other mark of the knowledge of Good and Evil, than that They knew themselves to be naked, and that it shamed them of that their nakedness, or (in speaking properly) of their Virginity being Cor∣rupted.

Indeed their whole knowledge of Good and Evil, is included about their Shame, and within their privy Parts alone: And therefore in the 8th. of Leviticus, and many Places elsewhere, the Privy Parts themselves are called by no other Etymologie than that of Shame: For from the Copulation of the Flesh, their Eyes were presently opened, be∣cause they had known that the Good being lost, had brought on them a degenerate Nature, Shamefulness, Fowlness, and an Intestine, and unevitable obligation of Death, sent also far away into their Posterity.

Alass too late indeed, they understood by the unwonted Novelty and Shamefulness of that Concupiscence, why God had so lovingly forbidden the eating of the Apple:

To wit, it shamed them more of their Chastity being Corrupted, and of the Warning transgressed, than of their nakedness. For Adam who had Judged of the Natures of the [unspec 30] Beasts, by their beholdance alone; neither is read to have lost the same Knowledge, could not be ignorant of the fowlness of his own corrupt Nature also: And so that through the Shame hereof, they had rather hide themselves, than for their Nakedness sake. Indeed so great was the confusion of so manifold a Shame, that it wanted but little, but that he should rush into madness; the which is clearly enough to be known by the unfit answers of Adam: For God called him, and asked him where he was, and he answereth by accusing his Companion, and Help like unto him, that he might excuse himself, being not yet accused. And by altogether a foolish Endeavour, they offered their Nakedness, which

was known to their Creator, in Leaves, hoping that the Corruption of their Chastity might be covered with Leaves, so they could but hide themselves: He accuseth his Na∣kedness, not daring to make mention of his lost Chastity: For it is the Part of the more gross stupidity, to believe that they could hide themselves from the Face of the Lord, than not to have known that they were naked; Especially with him, who had created them Naked. Therefore, he being willing to lay hid, he accuseth the guilts, and effect of Con∣cupiscence, by declining the thing committed: Otherwise, meer Nakedness is not Shame∣ful before God, if he had not corrupted his Chastity, which he knew to be stained, and forbidden under the Apple. For in the last Judgment, there shall not be a Shame of Nakedness: And therefore the shame of Nakedness did involve rather the unrestorable Errour of Chastity committed, which was vailed in the Apple; the Effect whereof, un∣less they should perfectly now feel, and acknowledge, they had rather convert themselves unto a Repentance of the eating, than unto a hiding, and covering of their privy Parts.

The Shame therefore of Nakedness, involveth a chaste manner of speaking of the Text, before the People of Israel.

For otherwise, it is sufficiently manifest from the Text, That that knowledge of Good and [unspec 31] Evil, is Carnal, Earthly, and Devilish, a carnal, and certain meer folly of the Concupi∣scence alone, of corrupted Nature, in respect of the Knowledge, whereby but a little before, he had put proper Names on the Beasts, in the second Chapter of Genesis, v. 17.

The Fruit of that Tree is forbidden unto the Man alone, and in the second Chap. of [unspec 32] Gen. v. 25. They were both Naked, and without Shame. In the third of Gen. v. 7. The Apple being eaten, Their Eyes were opened: For although Eve had first tasted of the Ap∣ple, and had provoked the Man to eat; Yet the Almighty speaks to the Man, not yet the Head of the Woman; and this Man endeavours to excuse himself, because he had first stirred her up unto Copulation, and felt the Disobedience of his Members; which is ma∣nifest: For he alone is accused, being not yet the Head of the Woman; the which Fruit, he signified to the Woman, was disswaded unto them both: For Eve saith unto the Ser∣pent, that the abstinence of that Tree, was equally enjoyned unto them both.

This place in the Text signifying, that although the same Chance did respect both Sexes; [unspec 33] yet God had foreknown, a chastive Provocation to Lechery, and Itching of the Man; and because the will of the Flesh was not properly in the Virgin, the which the Almighty had adorned with the Grace or Comliness of Chastity for himself: Therefore that Concu∣piscence is by an Antonomasia, or taking one name for another, called by John, The Will of Man, which is that of Flesh and Blood. Whence I have learned, that Eve was of the more firm Chastity; yea, and created more perfect in her Body, and deflowred by the Man; because the Apple, seeing it was the Mean unto the aforesaid end, and first tasted down by Eve, yet it was able to operate the more slowly on Eve: But that Adam was the first which offended; but that Eve, as repenting of her Fact, the longer resisted, and a long while struggled, being deflowred by Adam by force; the which from thence sufficiently appeareth: For truly, the will of the Man (and not of the Woman) is reputed for the occasion of an eternal loss: and that thing was not unknown unto the Heathens, who in the Silver Age, ascribed Shamefacedness unto Women, as a native Endowment; by Men, being then long neglected. Levit. 3. and 4. The Lord commands a Beast to be offered with his Tail, that its Filthiness may be covered, or least any thing be offered, not being [unspec 34] covered in its Shame. And therefore, there was alwayes, and every where, so great an Esteem of an offered Lamb. For Adam was created Young, without a Beard, flourishing, after which sort, Raphael is read to have Stood before the Doors of Tobiah.

Wherefore that the first Infringer of Modesty, and deflowrer of a Virgin might be made known; God would that Hairs should grow on the Chin, Cheeks, and Lips of Adam, that he [unspec 35] might be a Compeere, Companion, and like unto many four-footed Beasts, might bear be∣fore him the Signature of the same; after the manner of whom, as he was leacherous, so also, that he might shew a rough countenance by his Hairs. For God at first, signed a Murderer in the Forehead, that the Sign being beheld, he might presently become a horrid and infamous Fratricide or Brother-Killer. So also the Lover of Chastity would at first, sign the first Infringer of Chastity, and the first Workman of Original Sin, about the Mouth, Throat, Cheeks, &c. To wit, whereby he had spoke the first Words of Al∣lurements, and afterwards Threatnings. But Eve who was the more constant in Bash∣fulness, and Chastity, he retained as graced with a polished Countenance.

So also the Beard groweth on an in-humed dead Carcass, if he were lustful in his Life, [unspec 36]

and ceased to live through a sudden Death; that is, the virtues or forces of his Chi•• being as yet retained, the sign of Mortality groweth, even after Death. So also a hoarse Voice ariseth in Adam about his Youth, who immediately before his Chastity was lost, sang most sweetly.

For among Signs wherein Angels are dinstinguished in Apparitions, one is Ca∣pital.

If an Angel shall appear Bearded, let him be an evil one: For a good Angel hath never ap∣peared [unspec 37] Bearded, he being mindful of the Chance for which a Beard hath grown on a Man. Therefore a Beard which the Angels abhor, Men believe was given unto them for an Ornament, the which notwithstanding, they know not to be common unto them with the most stinking Goats. Neither therefore is a Beard bred on Man, but about the Years of incontinency; that it may be certainly manifest, that it was brought on him, not but by reason of the Concupiscence of the Flesh, like as a Mask of Filthiness: So that he denotes nothing but his privy Parts, and broken Bashfulness in his Countenance: For therefore indeed Eunuchs also, are distitute of a Beard, as also Children, and Youths; al∣though Bruit-beasts, into whom a copulation of the Sexes was but by Nature, are present∣ly Bearded in their first Dayes.

In the next place, Bruit-beasts do bring forth at this day, no otherwise than as if Adam [unspec 38] had not sinned: For they send forth their Young in Pain, because they conceive them with the Concupiscence of the Flesh; except Fishes, the which are therefore designed for Foods for Monks who love Chastity. And Eve after Conception, brought forth the Flesh of Sin in Pain. My Spirit shall not remaine with Man, because he is Flesh: That is, Man is now the Flesh of Sin, but not any longer the Flesh of his first Creation. [unspec 39]

For a Woman 〈…〉〈…〉 the most part, a good while after Conception, loath and is hurried about with divers M••••••ries, which Bruits do want; which thing surely argueth, that Wo∣man [unspec 40] doth seminally conceive by Man, besides the first intent of Creation.

Wherefore if Man were created, that (at least-wise from a foreknowledge of the conse∣quence) [unspec 41] he might supply the Place of the Evil Spirits in Heaven, he ought either to be created in a great Number at once, from the Beginning, or Successively. If therefore, They which are to be saved, cannot be born by the will of Man, of Flesh, or of Blood; and there was one only Man created; therefore all Posterity, ought by a successive Continuati∣on, to be born in Paradise, of Women alone, to wit, the Birth-place of the Woman, and of necessity to be Conceived from God, and to be Born of a Woman a Virgin, unto whom he afterwards Gave Power to be called the Sons of God, and to be made with an exclusion of the Will of Blood, Flesh, and Man; which Chastity alwayes pleased God, doth please him at this Day, and will please him alwayes: And whatsoever hath thus once pleased the foun∣tain of Chastity, can never again displease him.

And so that, Onely those that are of a clean Heart shall see God, and shall be called his Sons; wherefore the Prophet singeth, Create in me a clean Heart (Oh God! such as Adam had [unspec 42] before the Fall) And renew a right Spirit (of the chaste, and antient Innocency, by the re∣generation of the Spirit and Water) in my Bowels: Because my Bowels being now impure, have contracted a Spirit of Concupiscence of the Flesh of Sin: For indeed Man, as long as he was Immortal and Pure, Saw thy Face oh Lord! and thou talkedst with him; which Face afterwards, Man shall not see and live. But after that Man defiled his Bowels through Concupiscence, thou casteth him from thy Face, out of Paradise.

I pray thee therefore, that thou cast me not from thy Face, and that thou take not thy holy Spirit of Chastity from me. Restore unto me the Gladness (of the Regeneration) of thy Salvati∣on; and with thy principal Spirit (the Comforter) do thou confirm me (against the inbred Im∣purity of the Flesh:) For truly I shall teach the Unrighteous thy wayes (of thy Regeneration; the which among) the hidden things of thy Wisdom, thou hast manifested unto me, and the Wicked shall be converted unto thee. At leastwise, free me from Bloods (from the Concupiscence of the Sexes) Thou who art the God (of Chastity) the God of Salvation (as of new Regeneration) and my Tongue shall exalt thy Righteousness (and thy just Judgment, whereby thou hast con∣demned Man, who was born of Bloods, and by the will of Man, in the Concupiscente, and of the Flesh of Sin, as he hath made himself uncapable of thine Inheritance) For loe, in Iniquities (aforesaid) I was conceived, and in Sins hath my Mother conceived me (although under a lawful Marriage Bed.

Therefore I confess, that besides the primitive scope of the Creator, an Adamical Ge∣neration hath arisen into natural Death, and is devolved into original Sin.

The Woman therefore, as she hath conceived after a bruital manner, she also be∣gan to bring forth in Pain.

The Male also in the Law, was only circumcised, as for a mystery of the deflowring of Eve: Yet both Sexes ought to expiate the Offence committed in their privy Parts, to wit, whereby they had offended; which thing, although it be chastly insinuated in the Text; Yet that was covered before Israel, who were otherwise most ready for all Perfidi∣ousness; to wit, that Godmight not seem a contemner of Matrimony instituted after the Fall.

The Woman therefore was not circumcised, and yet she was saved: but not the Pain of Child-birth, or the Obedience of her Husband, had expiated Original Sin in her; For both a single young Virgin dying, was saved, as also a barren Wife.

Therefore from hence is manifested the mystery, to wit, that Eve, so much as she could, resisted the Insolencies of Adam, and was by force deflowred in Paradise.

So that also, our first Parents were Murderers of all their Posterity through Concupi∣scenc. [unspec 44] So also the eldest Son was a Brother-Killer: For the fore-skin being taken away, did of necessity cause a Brawniness of the Nut of the Yard, whereby indeed, he might be made a Partaker of the less Pleasure, Concupiscence, and Tickling, whosoever should desire to be ascribed or registred among the Catalogue of the beloved People of God.

The Rabbins also confess, That Circumcision was instituted by reason of unclean Virtues, walking in a circuit: The which I interpret, that the diabolical, and primitive Enticements of Concupiscence unto Mortality were not hid to the Hebrews, and that at leastwise in an obscure sense, the Sin arisen from thence, was insinuated.

Also illegitimate Persons, were in times past driven from the Temple, and Heaven, and those who should be born of an adulterous Conception, because they did wholly shew forth [unspec 45] an Adamical Generation: but those who were born of a lawfull 〈…〉〈…〉 Bed, were as yet Impure, until that the fore-skin being taken away, they might seem to renounce the Con∣cupiscence of the Flesh: And in this respect, they represented in a shadow also, those that were to be renewed from far, by the Spirit of God, and the laver of Regeneration.

Moreover, the very Word of Truth doth profesly confirm the Position, 1 John 3. [unspec 46] Except any one be born again, he cannot see the Kingdom of God.

• B. Except any one be born again of Water, and of the Spirit, he cannot enter into the King∣dom of God.
• C. That which is born of the Flesh, is Flesh; and that which is born of the Spirit, is Spirit.
• D. The Spirit breatheth where it listeth: Thou hearest the Voice thereof, but knowest not from whence it may come, or whither it may go:
• E. So is every Man who is born of the Spirit.
• F. If I shall speak unto you of Earthly Things, and ye believe not, how shall ye believe, if I tell you of Heavenly things:
• G. None hath ascended into Heaven, but he who descended from Heaven.
• H. And as Moyses exalted the Serpent in the Wilderness; So it behoves the Son of Man to be exalt••d.

Christ Jesus descending from Heaven, took not on him the Flesh of Sin by Adamical Generation, or by the will of Man; but he receiving the form of a Servant, was made in∣to the Likeness of the Sons of Adam, being found in Habit as a Man; Yet being Ada∣mical, was a true Man, such as Adam was, being newly created: But he being made into the similitude of an Adamical Man, emptied or humbled himself, taking on him the form of a Servant; But he was not made a Servant or Impure: But in this glad tydings he denieth the Vision of God, or the sight of the Kingdom of God, and in b. an entrance into the Kingdom of God: For not that the Glory which makes blessed may be seen, without entring into Heaven, or the same thing is twice spoken in vain; or that a. doth require another new birth than b. but a. contains a denyal of participating of the Heavens for the Souls of the Dead, before the Resurrection, which b. also denies for their Bodies, after the Resurrection.

Therefore it behoves that we are Born again of Water, and of the holy Spirit: For as from the Beginning man was created, and had not proceeded from a being born of Flesh; So whatsoever is afterwards born of the Flesh, is Flesh: But the Water, the Blood, and the Spirit, are one and the same in Christ. John 5. and these three do denote an indifferent, and one only Baptism, in valour or effect. Wherefore the only new Birth unto Life, Is by Water, and the Spirit, in the participation of the virginal Body of Christ alone.

For truly it is alike impossible for Flesh to enter into, and see the Kingdom of God, as for to ascend into Heaven by a Motion of ones own: and that is granted to none,

but to the Son of the Virgin, who for that end descended from Heaven, who was in Heaven, while the same Son spake these things to Nicodemus; and the which, a little while after ought moreover for the same Cause, to be exalted in the Cross: The same therefore which descended from Heaven, that he might be incarnated of the Matter of the Virgin, is he in whom the Water, the Virginal Blood, and the holy Spirit are one.

The Spirit therefore which maketh the Corrupted and Adamical Man to be renewed by Water, doth so regenerate the inward man from a new Generation in the Spirit, that it becomes a true Spirit to be glorified by rising again; whose Voice the Sons of Adam shall hear; yet shall they not know from whence it may come, or whither it may go: because the Spirit, the Regenerater, is the glorious God himself, who breatheth where he will, and thou now hearest his Voice by Faith, and the Sacrament: Thus every one, who is born again of the holy Spirit, is made Spirit, and united to him, who is not known from whence he may come, or whither he may go.

I call these earthly things, although they touch at a spiritual Generation, and new Birth; because they have some things like unto them, in a sublunary Nature, which things every one hath not indeed every where known; and therefore neither doth he believe them: For the Generations of Bruits do happen from a watery Liquor, and a seminal Spirit.

Notwithstanding, those things are not therefore plainly terrene or earthly, and natural∣ly intelligible by the Vulgar, which the Lord speaks to Nicodemus; because the reason of the Love of God is no more conceived in this New-Birth, than of his infinite goodness: To wit, it remains unpassable why he would adopt Man for a Son, and Co-heir of his King∣dom; yea reduce him into a Spirit of a God-like Form, who shall materially be born again of Water: For that mystery of love exceedeth all the understanding of Angels: Yea to believe, and contemplate of the actual Person of Christ in an old Man, a Woman, a young Man, a poor diseased Man, a miserable and naked poor or little esteemed Man, or Woman, none can naturally understand it, unless he being compelled by Faith, hath sub∣jected his understanding unto Faith: So neither are we able to conceive, what one thing all are made, by that new Birth of Baptism in Christ, without a difference of Sexes, or Nations, unless we are holpen by Faith.

At length, it was not enough for the Love of Christ to be born in the form of a Ser∣vant, and so to be exposed unto Scorn: But moreover, he ought to suffer a most sharp, and most exceeding reproachful Death; the which so cruel, and disgraceful Death, himself in the abounding goodness of his Love, cals his Exaltation. But he brings it into the si∣militude of the exaltation of the Serpent Nehushtan: Not indeed because the Serpent did any more represent the form of the Son of Man, than the Fork did the Cross; but only the likeness of impure Man slidden into Death, through the perswasion of the Serpent, the likeness of whose Servant the Lord was to assume. Therefore the Son of Man ought to be exalted, not indeed, as being unhurtful in the Fork, or as it were an unsensible brazen Serpent, and the which otherwise, being a live one, was perceivable enough to be most fit to hang up: But the Son of Man must be exalted alive, he being full of Love, and also at length, to die in that Cross, that the deserved New-Birth or Regeneration, might be made effectual by his Death. For truly, else without the Death, and Exaltation of him Crucified, a Participation of the new Birth by Water and the Spirit, had not succeeded, neither had Death Perished: So that plainly from a deep mystery, the similitude of the Fork, Cross, and Saviour, was fetched for a similitude of an incarnated Servant, and him compared with the brazen Serpent.

Neither also did Israel Worship God in the Serpent; otherwise Moses, by the Command of God, had been the Author of Idolatry: Neither therefore is a live Serpent bound to the Fork; as neither likewise his dead Carcass: but his brazen Image only, as being un∣capable of Life; that by this mystery it might be manifest, that the whole similitude in that the exaltation of the Fork or Pole and Cross, did manifest, and clearly hold forth unto us the Flesh of Sin, (which the Son of Man by way of similitude represented) was plainly uncapable of Life, and of the Kingdom of God, no otherwise than as the brazen Serpent was.

Therefore it is simply, and absolutely true; That unless Man be born again of God, and doth partake of the unspotted Virginity, which the Lord Jesus drew in his most glorious Incarnation, from the material substance of the Virgin his Mother, the hope of Salvation is for ever cut off.

Wherefore also, from thence it is manifest, that from the intent of Creation, nothing

but a Virginal Generation was afterwards required: And by consequence, that a Semi∣nal, Impure, Beast-like, and Adamical Generation, was by the Craft of the Devil, drawn, and exhausted from the Apple, wherein the Fewel of Lust was: Therefore unless the Ada∣mical Flesh doth again die, and an unspotted Virgin-Flesh be restored in us in its stead, by the favour of the holy Spirit (who saveth those that are to be saved freely) it is certain that the first intent of our Creator, should be frustrate, whatsoever may be otherwise done, or hoped for. For in the Beginning, it was sufficient to be born; because also then they had been born of God: But after the Fall, it thenceforth behoveth the Adamical Flesh to die, and perish, and to be again renewed, or re-born of Virgin-Flesh, which the holy Spirit by Water stirs up in us, while we wish, or desire to be Members of that Head, and Branches of that Vine. We are therefore regenerated in the Lords Body, by Grace, unto the immortal Life of the Age to come; and that we may be raised up again in the Participation of Virginity, Death must interpose, and whatsoever is Adamical in us, be blotted out.

We all indeed shall rise, but we shall not all be changed: for those only shall rise again chang∣ed, who shall rise again glorified in the Virgin-Body of Regeneration: which change the [unspec 48] Apostle understood, because that, He who is not born again, cannot enter into the Kingdom of God: And therefore, He that shall rise again, being not born again; by consequence also, shall not be changed from his antient Being, if he shall rise again from Death; neither therefore also, shall he have entrance unto Gods Kingdom; because by the new Birth, the whole Man is made Spirit: And therefore, he which shall rise again from the new Birth, shall rise again in a spiritual Nature: Otherwise, He that is born of the Flesh, and not born a∣gain of the Spirit, shall hear indeed the Voice of him that is born of the Spirit; but shall not know from whence it may come, or whither it may go.

This indeed is the changing of Bodies into Spirit, and the change of Bodies in the Re∣surrection; or it is the Glorification of those that are to be saved after the Resurrection: But other Sins were expiated indeed through Repentance, with the victory, and triumph of the Lamb: but the loss of that Virginity, and primitive Purity, doth without Rege∣neration, reserve an Eternal Spot of Impurity, and Uncapacity: No otherwise than as a virginal conservation, and Integrity of the re-born Faithful, gives unto Virgins that are born again, a Golden or Laurel Crown, equalized unto Martyrdom. [unspec 49]

Christ therefore, as he is the Father of this Virginity; so also the Father of the Age to come: But those that are to be saved, are his own new Creature, and new Regenerati∣tion: Who (to wit) hath given them Power to become the Sons of God, unto these who believe in his Name; who are born not of Bloods, nor of the Will of the Flesh, nor by the Will of Man, but of God, after a most chast manner of the holy Spirit; by whom, before the brutal Concu∣piscence of the Flesh arose, it was decreed, that altogether every Man ought to be born of his Mother, being a Virgin. Therefore Christ being the Top, and Lover of Chastity, doth distinguish Men as well in this Age, or Life, by Chastity, as in Heaven; and will grace them with an unimitable, and eternal Priviledge.

For a great Company followed the Lamb whithersoever he should go; and Sang the Song which no other was able to Sing: But these are they who are not defiled with Women: For there [unspec 50] are Virgins of both Sexes; Because there shall not be there, Jew, or Greek; But they are all one in Christ.

For the Almighty hath chosen his Gelded Ones, who have Gelded themselves for the Kingdom of God its sake, of whom is the Kingdom of Heaven: Therefore married Per∣sons, [unspec 51] are reckoned to be defiled with Women, and Mothers to have conceived their off-springs in Sin; and in this thing are far inferiour to Virgins: For indeed, because the Gospel promiseth unto Mortals, not only that the Son of God was Incarnate, and suffered for their Salvation: But that moreover, these two Mysteries (least else they should be frustrate) are to be applyed unto individual Persons. I indeed contemplate thus of this Application; that as man through the Sin of lust, brake no less the Intent of God, than his Admonishment, and the humane Nature was therefore afterwards radically Corrup∣ted, and that thereupon another, and almost brutal Generation thereof, followed:

Therefore the joyful Message hath included as well an Abolishment of Original Sin, as of other Sins consecutively issuing from thence: Who by dying destroyed our Death, not his [unspec 52] own; because he had none: The which is not understood of temporal Death (for the righteous Man as yet to this day, dyeth just even as before the Passion of the Lord) but of Eternal Death. Therefore, seeing man since the Fall, ought to be Born, Increase, and Multiply no longer from God, but from the Bloods of the Sexes, by the Will of the Flesh, and of Man, nor from thence could ever be able to rise again of himself, and to re-assume

his lost and antient purity, nor cease that he might again begin to be otherwise and better; therefore the joyful message hath brought an assurance unto us, that Baptisme should be unto us for the remission of sins, through a new birth of Water and of the holy Spirit: That our mind as it were through a new Nativity of its Inne, by Regeneration, might be parta∣kers of the unspotted Virginity and humanity of our Lord.

Which New-birth, doth indeed repose the Soul into its former state; to wit, by taking away the sin or debt, and the stinks or noisomenesses thereof: but by reason of the con∣tinuance of Adamical flesh, in which the Immortal Mind liveth, the antient possession, or inclination unto sin, is not taken away, nor is there a translation of the corruption drawn from the impure original of the blood of Adam. But that this is really so, we are per∣swaded to believe:

For God doth manifestly, daily grant a testimony of that actual Grace and attained Pu∣rity, to be derived into the Body of those that are Baptized, through a true and substanti∣all [unspec 53] Regeneration as well in Body as in Soul: For truly for this end, and in this respect alone Mahometans are Baptized, for a proper reproach, because. Baptisme from the fact or deed done, however unlawfully it be administred and received, takes away from them for the future, the noisomness inbred in them, otherwise to endure for their Life time: such as in all the Hebrews or Jewes, in many places up and down, we do daily observe to be with loathing and weariness.

The true effect therefore of Regeneration, and its co-promised character, doth much shine in Baptisme, even outwardly also, in a defectuous Body: And the enemies of the Christian Name, do serve us for unvoluntary witnesses unto this thing: Yea the perpe∣tuity of the same Effect, confirms the unobliterable Character or Impression of Baptisme, and the wickedness of it being repeated.

But the New-birth by Baptisme doth not yet, for that Cause, take away a necessity of Death: For Baptisme forsaketh its own, with the fardle of a defiled and Adamical body, begotten by the Will of Man.

And for that Cause also, the Soul as subject unto the Vices of the corrupted Body, and of a Will long agoe corrupted: Wherefore, by reason of the frailty of Impure Nature, also an easie inclination and frequency of Sinning, Baptisme hath been scarce sufficient for those of ripe years; otherwise for the more younger sort, it is abundantly suffi∣cient.

Therefore the Sacrament of the Altar, is Wine which buddeth forth Virgins: Which is as much as to say, the end and scope of the Lords Incarnation, or of the instituted Sa∣crament [unspec 54] of the Eucharist, should bud forth Virgins; as demonstrating, that the intent of the Creator from the beginning, esteemed of, and reckoned upon Virginity alone, and of how great abhorrency (Numb. 25.) Luxury is in the sight of the Lord.

For although Bigamy or a Plurality of Wives, and likewise, a dismissing of ones Wife, and much loosing of Matrimony, were in times past dissembled; Yet Phinehas being neither a Judge nor a Prince, from his very own zeal, slew the Fornicator Zimri, and the Harlot Cosby; and by that famous act, not onely diverted the wrath of the Lord from the whole People of Israel; But also, although he were a Man-slayer, and Man-slayers were repulsed from Sacrifices; Yet by reason of that simple Death, the Priesthood was given unto him, persevering in his off-spring.

In the next place, the Potters field, Akeldama, called Acheldamah or The field of blood, as long as it retained the name of a Field, confirms the Position; because indeed by a supernatural Miracle it so consumeth a dead Carcass inhumed in it, in one onely day; that besides a Sceleton of Bones nothing remaineth surviving: which effect, that it was supernatural, I prove: For otherwise, if it should naturally happen, that thing with∣out doubt, should be done by a corrosive force of the Earth, and the which therefore should be wholly a corrosive Salt, or at least-wise, a certain Mineral vein co-mixed with very much Salt.

1. But first of all, That corrosion of the flesh happened not onely at Jerusalem, as long as it was a Field, where there might be a suspition of some Mineral growing, but also its Earth being brought from thence, the same thing happened in the burying-place at Rome, (for that cause cal∣led, The holy Field) to wit, wherein that Earth scarce equalizeth the depth of one Foot.

2. But whether we may suppose a corrosive Salt, or next the Earth it self to be Salt; yet seeing it is the property of Salt, and a thing unseparable from Salt, to melt through Water being poured on

it: Therefore long ago, before so many Ages, that substance of the corrosive Salt, being melted by Raines, Snowes and Hailes, had wandred even unto the bottom of the sand, and the rather at Rome, where it found not its native place: Wherefore also that faculty of corroding should cease, nor should it continue safe until now.

3. And so much the rather, because the corrosion of Salts, is by little and little satisfied, and desisteth in gnawing.

4. Lastly, Such a corrosive of Earth is not any where found in the Earth, whether thou shalt respect a Vein of Arsenick, Orpiment, or any other: For all the activity of such Corrosives pre∣sently after a good while, waxeth mild and is satisfied: Therefore the property of that Field re∣maining after so many Ages, doth clearly shew withal (against the will of Atheisme) that the Field being purchased with the price of the Life, Blood, and Death of the Saviour, presently con∣sumes the flesh of Adamical generation: Because that, for the consuming and renewing where∣of, by the body of Christ, which was sold for thirty silver pieces paid for the price of that field, the coming of the most glorious incarnation, is believed to be directed from God as its onely scope. The unsufferableness therefore of that Earth with the flesh of sin, continually persevering now so many Ages (however the Bowels of the Atheists may burst) convinceth of an honour to be due to the Saviour or Son of God for ever.

In the next place, a humane dead Carcass, was alwayes buried for honour and desert; yet in the Law, it caused an impurity for a time: Because neither did it pollute the Soul, but the Body onely, for the meritorious fact: And that impurity did indifferently affect any one, not as the dead Carcass was deputed to the Wormes (for the Wormes by their co-touching, are not read to have caused an impurity) but because Adamical flesh is hor∣rid in the sight of the Lord, who indeed promiseth, that he will raise them up at the last day, as many as shall reverently receive the Eucharist: For all indeed shall rise again by the finger of God, to wit, by a supernatural Virtue. Therefore, whosoever in rising again shall be changed, are reckoned onely to be raised up again by the Lord Jesus; to wit, in as much as in a Body which they have attained by the Wine which buds forth Virgins, they shall rise again partakers of the unspotted Virginity of Jesus. I will raise them up again at the last Day. What other thing I pray you, doth that Promise denote, but that the Elect shall rise again changed and raised up by the Lord; not indeed in the flesh of sin, but in the flesh of the Lord, which they have partaked of by Baptisme and the Eucharist. There∣fore the horrid and damned flesh of sin, doth be∣sprinckle its touchers with no undeserved spot of impurity.

There is therefore a distinct diversity of Virginal purity:

The First comes to hand before the Fall of Adam, and the which therefore did contain a certain Immortality from the suffrage or consent of the Tree of Life.

But the Second is of them Who were sanctified in their Mothers Womb, the which in it self is also twofold:

For such a sanctification, although it dismissed Original Sin, and did restore the inte∣grity of withdrawn purity; yet because they were conceived by the Will of Man, and by Bloods, or of the flesh of Sin, they were also Mortal. But the most holy Virgin Mother, presently after the seminal mixture of her Parents, was preserved from the knitting and blemish of Original Sin, before hec-ceity or the coming of her Soul.

But Jeremy and John obtained the same, but after quickening: In these two indeed, there was a Remission of sin admitted; but in the God-bearing-Virgin, there was a pre∣vention before sin could touch her Soul, and therefore she was taken up with her body in∣to Heaven: but not John, or Jeremy.

Next, a Third Purity is in being born again of Water and of the holy Spirit, which also happens two manner of wayes,

To wit, Unto	Little Children,
and
Unto those of Ripe Years.

For in these, Regeneration doth not onely remit Original Sin, but also every grievous Sin: But in little ones, it remitteth onely Original Sin, because it as yet finds no other.

But on both sides it leave•••• Death and Flesh hastening into a dead Carcass, because stirred up by 〈…〉〈…〉 copulation.

Fourthly, The purity of those is regarded, Who have made themselves Eunuchs for the Kingdom of God its sake; and that as yet in a two-way-journey: For they have either from a Child, devoted their Virginity to the Lamb, and have observed it; and therefore also they follow the same whithersoever he may go, do sing the Hymn, &c. but all that after Death. For otherwise, they are of the flesh of sin, and therefore are of necessity also, guilty of Death and corruption. But they who have lost their Purity through a proper Error, and afterwards rising up again, have vowed or observed chastity: These, although they are chaste, yet are they not to be reckoned among Virgins. But moreover, after that a Matrimonial generation was constituted by the Lord, Regeneration by the holy Spirit and Water, doth not fore-require Virginity.

Fifthly, The top of all Purity and Chastity, is the Lord Jesus himself, who was not conceived by a copulation of the Sexes, for he was truly Immortal, (and the first who there∣fore arose from the Dead, by his own Power) unless the amorous or loving Embassage, for which he had come, had made him electively to be born in the form of a Servant.

Therefore now the Question hath seemed to me to be decided, which hath driven many that were in anguish about the unspotted Conception of the God-bearing-Virgin, into many brawlings.

Furthermore, not onely Regeneration by Baptisme is enjoyned; but also unless we [unspec 56] shall eat of the super-substantial Bread, we are to have no Life in us: Which benefit of a vital Purity, is the supream pledge given for the Life of the World, or for the frail, Adamical, miserable and mortal Life: Because that Heavenly Bread which descends from heaven (which is the Wine budding forth Virgins, and the same in supposition) from its own free property, takes away the spot contracted from Adam, and the broken Virgi∣nity of Eve; Because the Merits of the Passion being participated of in that Pledge, are communicated of from the unspotted Virginity of the Body of our Lord. The Com∣munion therefore, of that most Chast Body uniteth us unto his Mystical Body, and makes us partakers of his Incomprehensible and Amorous Incarnation, as we participatively put on his Virginity, (in which we ought to be saved) by being born again: For Christ was born, that he might be crucified for us: Therefore his Death was, that it might give us Life, and that for the whole Species of men in general: But in the individual, as oft as of the Bread, the Body of the Lord is made, as if Christ is re-born again, not indeed, that he is crucified again: But that he may give the intended scope of his Incarnation unto that individual Body, which there eats the re-born Lamb, that is the Merits of his Passion.

Indeed there are two principal Ends of the holy sacred Eucharist; To wit, that the Virgin nature of Christ, and the Merits of his Passion may be unitively communicated un∣to us.

Truly Children that are Baptized, shall rise again indeed in a glorified Body; Yet by so much the lesse lightsome, by how much they were remote from the Union of the Beatifi∣cal Body.

And although there do not now appear the visible signes of so great an effect, such as I have above related concerning Baptisme, yet they are in very deed communicated unto their immortal mind; Because it is that which shall therefore at some time reduce their Body into the form of a Spirit: For otherwise, Regeneration doth not grow anew in the Resurrection, which hath not fore-existed in the Life-time, by being born again: Nei∣ther is Faith of feigned Non-Beings, but of things chiefly true, although not alwaies vi∣sible, because they do primarily operate on the Immortal mind which is invisible.

Wherefore, although the mark of resemblance of Union with God by the Eucharist, be altogether unsearchable, and the fruits thereof are unto us invisible; Yet a Mystical a•••• [unspec 57] real New-birth, is reckoned to be in the speech to Nicodemus, it being as yet earthly, and as it were natural: By which title indeed, I have transferred this free endowment of Purity among natural Considerations; to wit, that under the Doctrine concerning Long Life, I may speak also of Immortal Life, as it is understood by true Christians, and actually derived into a true use.

For I contemplate of the Regeneration of those that are to be saved and of the partici∣pation of Life in the Communion of the Eucharist, to happen and be reckoned among

earthly things, because there is shewn something like unto it el••••where in Earthly things: Verily, almost even as in the Projection of the Stone which make •••• ••old: For I [unspec 58] have divers times handled that stone with my hands, and have seen a real transmutation of ••aleable Argent-vive or Quicksilver with my eyes, which in proportion did exceed the powder which made the gold in some thousand degrees.

Indeed it was of the colour, such as is in Saffron, being weighty in its powder, and shin∣ing like bruised Glass, when it should be the less exactly beaten. But there was once gi∣ven unto me, the fourth part of one grain. I call also a grain the six hundredth part of an ounce.

This powder therefore I involved in Wax scraped off of a ce••••ain Letter, least in casting it into the Crucible, it should be dispersed through the smoakinesses of the coa••s: which pellet of wax, I afterwards cast into the three-corner'd Vessel of a Crucible, upon a pound of Quicksilver, hot, and newly bought; and presently, the whole Quicksilver with some little noise, stood still from flowing, and resided like a Lump: But the heat of that Ar∣gent-vive, was as much as might forbid melted Lead from re-coagulating: The Fire be∣ing straightway after encreased under the Bellows, the Mettal was ••elted, the which, the Vessel of fusion being broken, I found to weigh eight ounces of the most pure gold.

Therefore a computation being made, a grain of that powder doth convert nineteen thousand two hundred grains of impure and volatile Mettal, which is obliterable by the fire, into true gold.

For that powder, by uniting the aforesaid Quicksilver unto it self, preserved the same at one instant, from an eternal rust, putrefaction, death, and torture of the fire, howsoever most violent it was, and made it as an Immortal thing, against any vigour and industry of Art and Fire, and transchanged it into the Virgin purity of Gold: At least-wise one one∣ly fire of coals is required herein.

So indeed, if so be a just heat of the faithful shall be present, a very little of this mystical and divine super-celestial Bread, doth regenerate, restore and renew, a huge number of the Elect: Which indeed was the one onely scope of so great a Sacra∣ment.

And therefore it is said, With desire I have desired to eat this Passover with yo••.

Let the Divine pardon me, who being to write of the Life of the World, if by a similitude, I have drawn a demonstration from earthly things, in the perswasion of the Lord to Nicodemus, to confirm the real and Celestial Regeneration of Purity, and Restauration of mans Relapse; be∣cause it is by an Argument drawn from Earthly things.

But that person, who is so regenerated, and preserved against the Fire, and Death, the Lord will raise up the same in the last day, who gave his Life to the righteous eater, for the Adamical Life of the World: For so a uniting of the amorous Incarnation of the Lord, makes us partakers of his integrity, so far, as by Regeneration we participatively attain unto the Virginity of Christ, in which we ought to be saved.

This indeed is the most proper Circum-locution or expression of the sense of those Words: The Wine which buds forth Virgins.

And without this Remedy, some shall rise again being not changed in their former and ponderous Body of Adam, the wished for necessity of death, being onely taken away from them.

I return unto the Priviledges of that purity, that it may be manifest, how most nearly a single Life doth come unto the Primitive state of Innocency: and so that also from thence we may learn, that the intention of the Creator was in a single Life.

For now and then, that word of Truth comes into my mind, which requireth the state of little Children, in those that are to be saved, under the penalty of infernal punishment: [unspec 59] and that we must despair of Salvation, unless we are made or become like unto them: In whom notwithstanding, I find a suddain, speedy, undiscreet, and frequent anger, stripes, kickings, lyes, disobediences, murmurings, reproaches, a ready deceit, and lying in play, an unsatiable Throat, impudence, disturbances, disdaines, unconstancy, and a stupid in∣nocency; lastly, no acts of devotion, attention, or contribution. But yet those are not the things in little ones, which are required for those that are to be saved, under pain of an Eternal loss.

In the next place, neither do little Children want their pride of Life, and despising of others, and especially their hatred of the poor, also a frequent desire of revenge, cruelty, an

itch of getting or attaining, the concupiscence of the Eyes, and are wholly and perpetually addicted to, and drowned in self-love. But neither are those the things required in them that are to besaved under Gods indignation: But they want the concupiscence of the Flesh alone.

This indeed is the Mark which with so loud sounds, it required for those that are to be saved: Because it is that which was of a primitive intention in Creation: And therefore from an opposite sense, I argue; That the chief fault of the Fall of the Apple being eaten, was convenant about the infringement of that chast bashfulness; that is, that Original sin was scituated in the breaking of Virginity, in the act of Concupiscence, and propagation of feed: But not in the very act of disobedience, and despised Admonition, and distrust of the truth of the divine Word.

For B. Hildegard also, in the Third Book of her Life, seemeth to have testified the same thing.

The Author saith, She freed the Matron Sibylla of the City of Lausa••ium, beyond the [unspec 60] Alpes (who required her help by a Messenger) from a daily Issue of Blood, by the subscribed Letters being sent unto her. Thou shalt put these words between thy Breast and 〈◊〉〈◊〉 in the 〈◊〉〈◊〉 of him who rightly disposeth all things. In the Blood of Adam arose Death, In the Bloo•• of Christ Death is extinguished: In the same Blood of Christ, I command thee, Oh Blood, that thou contain or stop thy Flux. And the Matron was cured by these written Words; the which others have many times experienced.

Therefore Death was extinguished by the effusion of the Blood of Christ, and the parti∣ci••••••••on thereof, in being born again; that is, by the offering up of Chastity to God the Fa∣ther for those that are to be renewed in his Blood.

And moreover, if we do well mind, it is acknowledged, that God hath loved wo∣men [unspec 61] before Men, in their Sex, by reason of an inbred bashfulness: Unto which Sex there∣fore, he hath freely given Devotion as a gift of Nature, whereby ••ere should be some kind of natural faculty, and virtue proper to that Sex, a Medium unto Salvation.

For the first Apostoless, before the coming of the Comforter, by one onely Sermon, con∣verted Samaria, the head of the Israelitish Kingdom, otherwise most stubborn.

Only the Women from Galilee, being constantly, although disgracefully serviceable, ad∣ered to Christ at his Death, and under all ignomi••••y, he being left by his disciples, the wit∣esses of so many Miracles, and that at the first blast of adversity: For the poor Women re∣joyced in their reproaches, so they might but follow Christ, carrying his Cross upon his back.

Magdalen also, first preached the Gospel of his Resurrection, unto her own who did not believe, and confirmed them in Faith, who doubted, and deserved to be the first beholder of Christ after his Death, because she sought the same with the fervor of the greatest De∣votion.

God I say, hath heaped very many Diseases, Adversities, and Subjections on this Sex, that it should be by so much the more like, and nearer to his Son: But the World de∣spiseth Women, and preferreth Men: But in most things, the Judgements of God are op∣posite unto the Judgements of the World; so that also, the World despiseth the Poor, of whom Christ calleth himself the Father, but not of the Rich.

Then in the next place, Christ calls himself in many places, The Son of Man; But see∣ing [unspec 62] he had not a Man unto his Father, therefore by an Antonom••sia, he calls the Woman the Virgin, Man, by an absolute dignity of Name, and worthy of, or beseeming the Fe∣mal Sex; as if for that reason, the name [Man] ought thenceforth after sin, to be propor∣tioned, and stands for the Woman in the more famous signification: Shewing at least∣wise, that in thing the Mother-Virgin, was after the sin of Adam, the one onely Man, such as the Divinity had espoused unto it self in the Creation of the Universe, for the replenish∣ing of the places laid waste by the Evil Spirit: And that what Eve ceased to be through an infringing of Chastity, that, Mary the most glorious Virgin, was; to wit, The one on∣ly Mother of those that are to be saved, in the Regeneration of Purity. But neither 〈◊〉〈◊〉 I undertaken a laudatory Oration in behalf of that Sex: Only it is sufficient to have shewn, that God hath loved the Femal Sex, by reason of its love of Chastity. For a Virgin thin•••• on the things of her God.

The Apostle also Commands Widows, which are truly Widows, to be honoured.

And in the old Law, those were reckoned impure, as many as (even conjugally) had known their Wives, if they were not seriously washed, and were to be driven from the Temple unless they were first duly rinsed.

[He] also violently fell by a sudden Death, because such an impure Man (although from

a good zeal) put his hand to the tottering Cart; wherein the Ark of the Covenant, (the Image of the God-bearing-Virgin) was carried.

Indeed on both sides, the Truth being agreeable to it self, doth detest and attest the fil∣thyness of impure Adamical generation: For the Impurity which had conceived a con∣tagion, from any natural Issue whatsoever, of Menstrues, or Seed; and that by its touch∣ing alone, is reckoned to be equal to that which should by degrees creep on a person from a co-touching of dead Carcasses; and to be expiated by the same ceremonious right: That the Text might agreeably denote, that Death began from the Concupiscence of the Flesh, lying hid in the fruit of the Apple: Therefore also, the one only healing Medicine of so great an impurity contracted by touching, consisted in washing; under the likeness whereof, Faith and Hope which in Baptisme were poured into us, are strengthen∣ed.

For as soon as Adam had known by Fratricide, that the first-born of Mortals whom he had begotten in the Concupiscence of the Flesh had slain his guiltless and righteous Bro∣ther, [unspec 66] and fore-seeing the wicked Errors of Mortals that would come from thence, he then also well perceiving his own Miseries in himself, certainly knowing, that all these Cala∣mities had happened unto him from the Concupiscence of the Flesh drawn from the Ap∣ple, which were unavoidably issuing on his Posterity; he thought it a discreet thing for him, for hereafter, wholly to abstain from his Wife which he had violated, and therefore mourned in C••••stity and Sorrow a hundred full Years; Foolishly hoping, that by the proper merit of that Abstinence, as by an opposite to the Concupiscence of the 〈◊〉〈◊〉, that he should again return into his former Majesty of Purity: But the Repentance 〈…〉〈…〉 Age being finished, probably the Mystery of the Lords Incarnation was revealed unto him; Neither that Man ever could hope to return unto the brightness of his antient pu∣rity, by his own strength, and much less that himself could restore his Posterity from Death: And therefore that Matrimony or Marriage was well pleasing, and was present∣ly after the Fall indulged unto him by God; to wit, because he had determined thus to satisfie his Justice, at the fulness of times; which should to the glory of his own Name, and the confusion of Satan; carry up Mankind unto a more eminent blessedness.

From that time therefore, Adam began to know his Wife, and to fill the earth by mul∣tiplying, according to the Blessing once given him, and a Law enjoyned him: Yet so, nevertheless, that although Matrimony, by reason of the great want of Propagation, and otherwise an impossible coursary succession of the primitive Divine Generation, be admit∣ted as a Sacrament of the faithful:

Yet because at length it seemed; by reason of necessity, as it were by dissembling or connivance, to be indulged; Therefore the Comforter dictating it, it was determined [unspec 67] against the Greeks, by the Church, that the Priest (by whose workmanship the Lords Body is incarnated in the Sacrifice, ought to be altogether estranged from the act; whereby Death and the impurity of Nature were introduced.

For the necessity of propagation, hath indeed thus in times past excused the offence of a coursary succession in Generating.

For as Augustine witnesseth, If the propagation of Men could have been made after any other manner, the Conjugal Act had been unlawful.

Wherefore Bigamy or a Duplicity of Wives, is not undeservedly expelled from the Bishoprick, even as actual Wedlock from the Sub-deaconship. For however it be a Sacra∣ment, yet it is unbeseeming the Sacrament of the Altar, to wit, by which the chastity of the first constitution and intention of the Creator are recompensed: For God despised that blood should be offered unto him, even in burnt-offerings, and that Man should eat blood, being mindful that the blood (in which the sensitive Soul is) had proceeded from the eating of the Apple.

But besides, bruit Beasts are indeed afraid, are angry, do flatter, do mourn, do condole, do lay in wait; and those Passions, Man from the sensitive Soul possesseth, common with [unspec 68] Bruits: Yea also, it shameth Elephants, if they are upbraided with any thing that hath the less generously been done by them: But no Animal or sensitive Creature perceiveth shame from a sexual copulation.

From hence its manifest, that Concupiscence of the flesh, is Diabolical onely to Man; which in Bruits, is Earthly and Natural.

If therefore both our Parents presently after the eating of the Apple, were ashamed, if they therefore covered onely their privy parts; therefore that shame doth presuppose, and accuse of something committed against Justice, against the intent of the Creator, and

against their own proper Nature: By consequence, that Adamical generation was not of the primitive constitution of their nature, as neither of the original intent of the Cre∣ator: Therefore when God foretels that the earth shall bring forth Thistles and Thornes, and that Man in the sweat of his Face shall eat his Bread, even as was already proved above, they were not Execrations, but Admonitions that those sort of things should be obvious in the Earth; and because Beasts should bring forth in pain, should plow in sweat, should eat their food with labour and fear, that the Earth also, should bring forth very ma∣ny things besides the intent of the Husband-man, therefore also, that they ought to be nourished like unto Bruit-beasts, who had begun to generate after the manner of Bruit-beasts.

And then, if the Text be more fully considered, it is told unto Eve after Transgression, [unspec 69] that she should bring forth her off-springs in pain: For it undoubtedly followes from thence, that before sin, she had brought forth without pain, that is, as she had conceived, her Womb being shut, so also she had brought forth.

Therefore, what hath the pain of bringing forth, common with the eating of the Apple, unless the Apple had operated about the conception or concupiscence of the flesh? And by consequence, unless the Apple had stirred up copulation, and the Creator had intended to disswade it by dehorting from eating of the Apple: For why are the genital members of the Woman punished with paines of Child-birth, if the Eye in seeing the Apple, the Hands in cropping it, and the mouth in eating it, have offended? For was it not suffici∣ent to have chastised the Life with Death, and the Health with very many Diseases? Moreover, why is the Womb (which in eating is guiltless) afflicted after the manner of Bruits with the pain of bringing forth, if the conception granted to Beasts were not for∣bidden to Man?

After the Fall therefore, their eyes were opened, and they were ashamed: It denoteth, that from the filthiness of Concupiscence, they knew that the copulation of the flesh was forbidden them in the most innocent chastity of Nature, and that they were over-spread with shame, when their eyes being opened, their understandings saw the committed filthy∣ness.

But on the Serpent and evil Spirit alone, was the top of the whole curse, even as the [unspec 70] priviledge of the Woman, and the mysterious prerogative of the blessing upon the Earth: To wit, that the Woman (but not the Man, although he was now constituted for the head of the Woman) should at some time bruise the head of the Serpent; And so that it is not possible, that to bring forth in pain, should be a Curse; for truly with the same mouth of the Lord is pronounced the Blessing of the Woman, and Victory over the infernal Spirit.

And moreover, to be subject to the Man, was not enjoyned unto the Woman in stead of an Execution: But it denoted in the mind of God, humility chosen in a new Law, and a∣nother method of living, appointed anew by the Son of Man: For the Son of Man hum∣bled himself even unto death; also to be extinguished by a reproachful death, he called it, to be exalted. Therefore, while the Lord depresseth the Woman under the power of the Man, he exalted the same Woman in his presence, and made her the more like unto him∣self. After another manner, because the Serpent should for the future, creep upon the Earth; The name of Serpent proveth, that, that was not proper unto him from a Curse, but from his being made creeping; and that thing was sufficiently manifest to Adam: For herein the Curse seized not so much on the Serpent, as on the evil Spirit, because the lying Im∣postor had hid himself in the most vile of creeping things; on whose head therefore, and not on the head of any creeping thing, the Woman trod upon.

But because all Bruits which do generate by a long continued copulation, were in times past reckoned impure, and also forbidden from Man's use in Kitchins (among which [unspec 71] creeping Animals are not in the last place) &c. It containeth, and likewise con∣firmeth the mystery of our Position:

To wit, That the impurity of our Nature, draws its rise from the Concupiscence of the Flesh:

And therefore the copulation in Beasts seemeth to be taken notice of in Beasts, by God, which was distinct, and defiled with impurity.

In the next place also, in the Law, a Menstruous Woman, and the person touching her, [unspec 72] were accounted to bring an impurity on every thing: The which otherwise, being now, turned into a second and natural Cause, ought to be plainly guiltless, unlesse

the Menstrues should by a Natural course, derive it self from the same Causes, from whence Death happened unto us: And therefore also, for this Cause, it being plainly impure in the Law, was reckoned a horrid thing with God.

But for that, Woman alone doth suffer Menstrues before Bruits, surely it doth not at∣test any Prerogative of our kind, but rather every way a defect; to wit, that it is [unspec 73] reckoned for a punishment of frustrated Chastity, and referred into second Causes, plain∣ly from a notable Mystery of our Position: neither doth it hinder these things, that chast Virgins obey the Menstrues, and that she is Monstrous, who an opportunity being given, is not Menstruous; because Adamical Generation its self is constrained to carry, no less the importunities of its own Nature, than Death it self.

Yea, seeing Chastity doth not excuse a Virgin from the Menstrues, it is for a token, that the Menstrues is not from a Curse, nor from the punishment of Sin, but altogether from [unspec 74] Natural Causes; no otherwise than as Death it self began from second Causes inserted in the disswaded Apple, although hitherto unknown, nor thorowly weighed.

The Menstrues therefore onely in Woman alone, but not in Bruits, doth accuse that the Transgression of the despised fatherly Admonition happened in the very privy parts, therefore branded as it were with an unclean bloody Seal, for a perpetual sign: The which surely should not have place, if a Sexual Copulation for the Propagation of man, had not inverted the intention of the Creator, rather than in Bruit-Beasts.

In this place, a Paradox and impertinent consideration doth occur, being interlaced as it were by a Parenthesis: that Adam seeing he was created in the possession of Immorta∣lity, [unspec 75] God intended not that Man should be an Animal or Sensitive creature, nor should be born, conceive, or live as an Animal; for truly, he was created into a living Soul, and that he might be the immediate Image of God: Therefore he as far differed from the Nature of an Animal, as an Immortal being from a Mortal, and as a God-like Creature from a Bruit; The which is indeed more than in the whole Predicament.

And it is exceedingly to be admired, and deservedly unworthy to be endured, that the Schools of Christ do believe and confess these things; and yet that even until now, they draw the Essence of a Man Essentially from an Animal Nature; because, although Man afterwards procured Death unto himself, and therefore may seem to be made nearer unto the Nature of Animal Creatures, yet it stood not in his Power to be able to pervert the Species of the Divine Image; Even as, neither was the Evil Spirit, of a Spirit, made an Animal, although he became nearer unto an Animal by hatred and brutal vices. Therefore Man remained in his own Species wherein he was created; For as oft as man is called an Animal or Sensitive living Creature, and is in earnest, thought to be such; so many times, the Text is falsified, which saith, But also the Serpent was more crafty than all the living Crea∣tures of the Earth, which the Lord God had made; Because he speaks of the Natural craf∣tiness of that Creeping Creature. Again, if the Position be true, Man was not directed into the Propagation of Seed, or Flesh, neither therefore did he Aspire into a Sensitive Soul: And therefore the Sensitive Soul of Adamical Generation, is not of a brutal Spe∣cies, because it was raised up by a Seed which wanted the Original, Ordination, and Limitation of any Species; And so that, as the Sensitive Soul in Man arose besides the intent of the Creator and Nature; So it is of no brutal Species, neither can it sub∣sist, unless it be continually tyed to the Mind, from whence it is supported in its Life.

Wherefore while Man is of no Brutal Species, he cannot be an Animal in respect of his Mind, and much less in respect of his Soul, which is of no Species.

For a woman great with Child, while by reason of sudden fear, she changeth the Humane Young into a certain Bruit; the mind indeed doth not wander into a brutal Soul; but the mind departs, and a Sensitive Soul, begged of the Creator, is substituted in its stead; And seeing that it is promoted onely by the Idea of the Woman great with Child, without an Original appointment, therefore such kind of generated Creatures, do most speedily die: And the off-springs of Adam had likewise presently perished, unless God had granted Matrimony unto him.

Wherefore in the Birth of Cain, she truly said; I possesse a Man from the Lord.

Far be it therefore, to have placed Man among Sensitive living Creatures.

Truly, we must indulge Pagans who know not that thing; but not equally Christians who too much adore Paganish Doctrine.

At least wise the Schools confesse, that there is an ordinary Progress of Nature, from not a sensible Creature into a sensible Animal: but that the Life and Sense of Men is im∣mediately iufsed by the hand of the Almighty.

They confesse in the next place, that the Conditions of being, living, and feeling or perceiving in Man, differ in their whole Condition from an Animal Nature, because it follows the Faculty of the rational Form or Immortal mind: But they shamefully believe, that a Man aswel of the first Constitution, as being now Divinely Regenerated by the Sa∣craments, is an Essential Animal.

Fie, let it shame man not to know that the Evil Spirit, and whole Nature also, are not able by any means, or any way to change the Essence given unto him from the fore∣knowledge of the Creator, but that he should continually remain such as he was created; although in the mean time, he hath cloathed himself with strange properties, as Natural unto him from the vice of his own will: For as it wants not an absurdity, to reckonman glorified, among Animals, because he is not without a sense or feeling; So, to be sensitive doth not shew the unseperable Essence of an Animal.

And seeing otherwise, the definition of every thing is from the Essence of the thing (as they will have it) but man according to his Essence, was made in a full possession of Immortality, and henceforth of an Eternal Duration, according to his Soul; the Schools could not believe, that man, by reason of a sensitive Soul alone, was essentially an Ani∣mal; Especially while they believed his Essence to depend on an Eternal Duration, and an uncorruptible Soul or Form.

All which absurdities, I acknowledge to have crept into, and to have remained in the Schools, by reason of the truth of our Position being unknown.

Even hitherto, I have established the Position out of the holy Scriptures. Now again the same, by the Authorities of Fathers; which matter B. Augustine hath seemed to have [unspec 76] understood before others; saying,

After what manner had it shamed Man of the Transgression of a Law, when as his very * 1.1 Members had not known shame?

As if he should say, His Members were stirred up unto the Concupiscence of the Flesh, and acts of his Privie Parts, presently after the Eating of the Apple. Their Eyes were opened; but for this they were not opened, that they might know, what might be performed by them, through * 1.2 the cloathing of Grace, when as their Members knew not how to resist their will.

And dost thou not blush at that Disease, or that thou, although shamefac'd, dost confess, that that Lust entred into Paradise? And to impute it unto Husbands and Wives before Sin?

He who was to be without Sin, would be born without the Concupiscence of the Flesh, not in * 1.3 that Flesh of Sin; but in the likeness of sinful Flesh: As if he should say, whatsoever is born from Copulation, although it had been born in Paradise and before Sin, would have been, and is the Flesh of Sin; Seeing that alone, which is not born of Copulation, is not the Flesh of Sin.

Whatsoever off-spring is born from Concupiscence, or of the Flesh of Sin, is obliged unto * 1.4 Orignal Sin, unless it be born again in him, whom the Virgin conceived without Concupi∣scence.

The Flesh of Christ drew a mortality from the mortality of his Mothers Body; because she * 1.5 found not the Concupiscence of a Copulatresse.

For indeed, as Original Sin is not derived on the Posterity any other way, than by the Con∣cupiscence of the Flesh; So it must needs be, that in the Apple was included the Concupiscence, from whence the humane stock degenerated, and was vitiated in generating: For truly if off∣springs * 1.6 could have been generated any otherwise than by carnal Copulation, the Matrimonial act had been unlawful.

Whereunto this every-way convincing Argument; serveth,

That act, before the Apple was eaten, was either unlawful, and not thought of; or it was [unspec 77] lawful.

If it were unlawful, now our Position is proved. But if lawful, therefore whatsoever I have above described out of Augustine, is false.

Seeing therefore they had now actually felt the effect of the eaten Apple, or the Con∣cupiscence of the Flesh in their Members in Paradise, presently it shamed them, because their Members, which before they could rule at their pleasure, were afterwards moved by a proper incentive of lust.

At length, how greatly Virginity hath alwayes pleased the Bridegroom of the Soul, doth clearly enough appear out of divers Histories of the Saints.

And indeed, in Cana of Galilee, the Bridegroom having left his Bride, followed the Lord Jesus, and it is that Disciple whom Jesus therefore so greatly loved.

The same thing was familiar unto Alexius, Aegidius, and to very many others, especi∣ally with poor Women-Virgins.

For indeed the infinite goodness, from the proper motion of its good pleasure from Eternity, created Man and fore-loved him with so great a love, that he determined to [unspec 78] co-knit his own Divinity unto him, and to enlighten him with the Light, which enlight∣neth every man that cometh into this World; and to Adopt him for the Son of God, giving him Power to become the Son of God by the new Birth; which new Birth, before Sin, was not necessary.

Seeing therefore he requireth People to be re-born of God, therefore before Sin, they were all born of God; which thing, Lucifer with his own Spirits, seeing, through a long∣since Pride of his Beauty (and since his fall, being wholly become Envious) supposed that he was wiser than God, who had raised up a vile creature unto that height: wherefore he aspired to exceed God, whom he had not yet seen, and to throw him down from his Seat of Majesty: Presently afterwards, he, after that he had paid the punishment of his Sins, being more cruelly wroth, saw also, that Eve being a Virgin, was by the onely Goodness of God, without all desert, and freely now appointed for the aforesaid Instru∣ment of that Adoption, and Mother of Men:

Therefore he endeavoured to hinder the Love of God through the Eating of the Apple; Because, as seeing that the Lasciviousness and Concupisence of the Flesh implanted in the same, was Diametrically opposite unto Gods intention: Therefore the Eating of the Apple was not forbidden unto man by a Law, but by a fatherly Admonition: neither is Original Sin from the Transgressions of a Law, from the Eating of the Apple, as being forbidden food; but by Reason of the effect arising from the Apple, and the properties inserted in the Apple.

After another manner, the Transgression or Eating, did offend onely in a Voluntary Act, but not for Posterity; unless Naturally, and by the second Causes of a brutal Co∣pulation following from thence (otherwise in our first Parents impossible) it had inverted the intention of Divine Generation; Yea, Original Sin, fell not so properly on the guiltless Posterity, as the effect of Generation: the which indeed hath brought forth an Adulterous, Beast-like, Devilish Generation, and plainly uncapable of the Kingdom of God, and of Union with, and Enjoyment of God: By Reason of the Similitude whereof, those that were born in Adultery, were excluded from the Participation of Heaven.

But let us feign the opposite thing; to wit, that our Parents were conscious, that there was a Law declared by God the Creator of the Universe, touching the forbidden Ap∣ple, [unspec 79] and that upon such an account Death was foretold unto him, and all his Posterity, and undoubtedly came unto them; but at least-wise, an irregular Sin being so bold, and so ungodly and cruel a Wickedness on all their Posterity, could not be forgiven without a great note of Contrition: Neither had God, how Merciful, and Good soever, straight∣way, so suddenly made that man fruitful with so great a Blessing, and substituted the other living Creatures under his Feet; he not being ignorant, that neither of them did Grieve, Repent, Pray; but only it shamed them, and that they endeavoured as Fools to hide them∣selves from God, and to cover their privy Parts with Leaves.

Therefore I collect from thence, that on the same day, not only Mortality entred through Concupiscence; But moreover, that it presently after also, entred into a conceived Ge∣neration; [unspec 80] in which respect, the same day also they were driven out of Paradise: There∣fore Original Sin was effectively bred from the Concupiscence of the Flesh; but occasional∣ly onely in the Apple being eaten, and the Admonition being despised: But the Poyson of the Concupiscence was placed in the Admonished (or rather disswaded) Tree, and that Property was radically inserted, and implanted in it. But when Satan (besides his Hope, and the Deflowring of the Virgin, nothing hindred it) saw that man was not taken out of the Way, according to the forewarning (for he knew not that the Son of God had con∣stituted himself a Surety before the Father for man) he indeed looking into the Corrupted and Degenerated Nature of Man, and so that a Power was withdrawn from him, of Uniting himself to the God of infinite Majesty, he most greatly rejoyced; but he grieved after that he knew, that Matrimony was now granted; To wit, that the divine Goodness did as yet incline towards man; and that Satans own Fallacies, Deceits, and Thoughts were thus Deceived: And so that also, from hence he conjecturing that the Son of God was to restore every Defect of Contagion, and therefore perhaps to be Incarnate; He rumina∣ted or searched, whether he should defile the Stock that was to be raised up by Matrymo∣ny, with a mortal Soul, that he might render every Conception of God, Vain: There∣fore he stirred up not only his Fratricides, and notoriously wicked Persons, that there might be much Evil at all times; but he procured that Atheism might arise, and that to∣gether with Heathenism, it might increase, and wax strong dayly; whereby indeed, if he

could not hinder the Co-knitting of the Immortal Mind with the sensitive Soul, he might at least, by destroying the Law of Nature, bring man with himself, under infernal Punishment: But especially he meditated, after what sort he might by Degrees expunge the immortal Mind out of the Stock of Posterity:

Therefore he stirred up detestable Copulations in this Atheistical Libertines: But he saw that from thence nothing but brutish or savage Monsters Proceeded, to be abhorred by the Parents themselves; and that the Copulation with Women, was far more Plau∣sible unto Men; and that by this Method, the Generation of Men should equally, and constantly continue. For neither was it sufficient for the infernal Enemy to have render∣ed man uncapable of Heaven; but moreover, he endeavoured to prevent, that there should never be a hope of restoring a Remnant; that is, to hinder the Incarnation of the Son of God; therefore he attempted, whether he could by an Application of active things, frame the Seed of Man according to his own cursed Desire: The which, when he had found to be in vain, and impossible for him to do, he tryed again whether an Impe, a Witch, might not be fructifyed by Sodomy: And when as, neither thus did the event every way answer his Intention, and that he saw elsewhere, that of an Asse, and a Horse, a Mule was bred, which was nearer akin to his Mother, than to his Father: Likewise that of a Coney, and a Dormouse being the Father, a true Coney was bred, being dis∣stinct from his Mother, only in his Taile like a Dormouse, he declined his Crafts: And indeed through a remembrance of these Things, the old Law also very much abhorring such co-mixtures of Species to be horrid unto God; although at this day, they are among Christians so admitted, that the Primates or chief Men of the Church, do Ride on Mon∣sters horrid in Gods sight.

Therefore Satan instituted a Connexion of the Seed of Man (being first for some while nourished with Warmth) with the Seed, and in the Womb of a Juniour Witch or Sorcer∣ess, [unspec 81] that he might exclude the Dispositions unto an immortal Mind (which God, Matri∣mony being by him appointed, promised that he would create in the Word, be ye Mul∣tiplyed) from such a new polished Conception: And afterwards came forth an adulterous Generation of Faunes, Satyrs, Sylphs, Gnomes, Nymphs, Driades, Nerides, and other Monsters, according to the Various Disposition which the Seed of Man did un∣dergo.

And seeing the Faunes, and Nymphs of the Woods were preferred before the other in Beauty, they afterwards generated their off-springs among themselves, and the Posterities again contracted their Copulations among themselves, and at length began Wedlocks with men, feigning that thus they did obtain an immortal Soul (as credulous Paracelsus witnesseth) for themselves, and their off-springs which should be born by that Conjucti∣on: But they feigned that thing through the Perswasion of the Devil, that men as doing a pious Work, might admit those Monsters unto carnal Copulation: Which thing the Ignorant also were easily perswaded of, as if the Creation of the immortal Soul, and the knitting thereof unto the mortal Soul, did depend on the free Will, and Seed of Man: the which I will beneath teach to be false, as well from the holy Scriptures, as from the Relation of D. Antonius in the Life of Paul the first of Anchorets, described by Jerome: And therefore those Nymps were antiently named, Sccnbae: Although Satan afterwards, that he might commit a worse Wickedness, frequently transchangeth himself by dissem∣bling the Persons of the Incubus and Succubus, in both Sexes: But they conceived not a true Young by the Males, except the Nymphs alone: the which indeed, seeing the Sons of God (that is, Men) had now without distinction, and in many places taken to be their Wives, God was constrained to blot out the whole race begotten by these detestable Mar∣riages, through a deluge of Waters, that the intent of the Evil Spirit might be Fru∣strated.

A Merchant of Aegina, our Country-man, an Honest-man, Sayling divers times unto [unspec 82] the Canaries, or Fortunate Ilands; was buisily asked by me, his Serious Judgment about certain Creatures, which Boys did there bring home from the Mountains, as oft as they would, and named them Tudesquils, or little Germans: for they were dryed dead Car∣cases, almost three-footed, which any Boy did easily carry in one of the Palms of his Hand, and they were of an humane Shape: But that whole dead Carcase was clearly like unto Parchment, and their Bones were Flexible as it were Gristles: Against the Sun also, their Bowels and Intestines were seen: Which things, when as afterwards, I by Spaniards there born knew to be true, I considered, that at this day, the destroyed Race of the Pygmies was there: For the Almighty would render the expectations of the evil Spirit, supported by Mankind, vain, and void: For he hath therefore manifoldly saved us

from the Craft of the encompassing Lyon, unto whom Eternal Punishment is due in his extream, and perpetual Confusion, unto the everlasting sanctifying of the divine Name.

But now I will propose some doubts against our Position. [unspec 83]

First therefore, that nothing withstands it, that the most due or worthy Work of Mar∣ried-folkes is the very Copulation of the Flesh: Because from thence it doth not follow, that matrymony was lawful from the Beginning of Creation: Yea, neither is that true in any other Sense; but that afterwards Children are not procreated without the Copu∣lation of the Flesh: To wit, if any Married-folks shall live as they ought, and those that have Wives, be as they had none, and never using their Wives but for fructifying sake, unto the Honour of God: These indeed do deserve the Favour of Increase: But as yet do they far differ from those unto whom God, from the title of Gelded-persons or Eu∣nuches alone, promiseth the Kingdom of Heaven: But it is said unto Married-persons, When ye have done all these things, ye shall be as yet, unprofitable Servants: But that is no where read to be spoken unto one abstaining from lawful things in Patients, and not in Agents; and least of all, doth that touch at the Flour of Virginity: For abstinent, and chast Persons, seem by a certain fore-choice to be sanctified, also to be promoted unto a further Degree of Perfection: And therefore, They follow the Lamb whithersoever he goeth. For those that do well, as they suppose a hope of reward; So Virgins abstaining, and suffering, do contain themselves within Love, and Humility.

Neither doth that argue on the contrarie, because it is said, Gen. Chap. 1. v. 27. God [unspec 84] created them Man, and Woman. and Gen. Chap. 1. v. 28. that He blessed them, that they might increase, and be multiplyed, and replenish the Earth: As though Wedlock had been from the appointment, and first intention of the Creator: For the first Chapter of Gene∣sis doth briefly finish the whole History of the Creation: But the second and third Chapters do prosecute the Creation of the Woman in Paradise; likewise Sin, &c. And therefore the blessing of Generation was not described in Gen. 1. v. 28. For truly, not as though the blessing of Generation had been given in the Beginning of Creation, before the Woman was created; the which was neither given in Paradise, after the Woman was framed; but after Sin, and after their Banishment out of Paradise, into the Earth: For it is said, That they should fill the Earth with Off-springs, but not Paradise: And a full Dominion was given them over the Bruits of the Earth; wherein is manifested the goodness of the Creator, that he blessed a guilty Creature (nor as yet repenting) in off-springs, being also Corrupt, and Impure.

Indeed he foreknowing the Restauration for which his Son had appointed himself a Surety before the Justice of the Father: For otherwise, on the same day wherein they had tasted of the Apple, they had actually, and of necessity died, unless the Father had accepted of the Death of his Son, for the Remission of Sin.

Thirdly, it might be objected; God made nothing in vain; but he framed the sexual In∣struments of Generation from the Beginning, the which, while they did denote a necessity of ap∣pointment, [unspec 85] God also from the Beginning sufficiently exposed his own intention, and modern man∣ner of Generating in their Bodies.

I answer, By granting that the Creator conferred on them Members, and a Freedom of Will; otherwise, if they had wanted Instruments, a liberty of Sinning through the Con∣cupiscence of the Flesh had been in vain conferred on them: As therefore the Intention of God for a future Regeneration, is not rightly turned unto a freedom of will of sinning; So much less rightly, is the same Intention inserted by reason of the framing of Instru∣ments: For this Argument is like as if it should be said;

God made Remedies against Diseases, and Death; therefore God made also Death, and Diseases.

The Consequence is false; Therefore also the Antecedent.

For the Almighty fore-saw from Eternity, the Fall of Adam: Neither therefore being content with Paradise alone; he moreover, created the Earth, and from the Earth, Medicine against Death, and Diseases: So also, he made Genitals in our first Pa∣rents.

It was sufficient for Adam, that he never felt any Spur in himself, either from his Members, or from the beheld nakedness of the Woman; as neither the Woman likewise from the Society of the Man, which unsensibleness was called, The State of Innocency: Otherwise it might likewise be concluded; God created Man, that he might live happy in Paradise: Therefore he in vain created the Earth before the Fall, or Corruption of Nature; especially because Sin was from a free Contingency: For both of the aforesaid

Arguments is from a non-premeditated end of Contingences or Things which happened; and therefore it contains an Implicite Blasphemy: For God had not created the Earth for himself, and the Bruit-beasts; So also the Instruments of the Sexes do denote indeed a foreknowledge of future things, but not a divine Intention in creating them.

Next the Atheists strive, and will have the Text to be Fabulous, and Ridiculous, [unspec 86] that the Effect, or Disobedience of the eaten Apple should go over all Posterity: The which Argument we have already sufficiently opposed.

And likewise they Argue; If Shame be from Original Sin, truly as Sin doth equally touch [unspec 87] all: So also Shame should touch Children, those of full growth, the Blacks, Americans, Aegyp∣tians, Aethiopians, &c. And neither indeed hath it hitherto shamed the Abyssine or Aethi∣opian Priests who are Christians: Therefore Shame is not from the Apple being eaten, not from the Sin of Disobedience, as neither from an unwonted newness of Generation, or Concupiscence of the Flesh.

But Sophisters know not that Shame was forgotten in Barbarians by Degrees, and that the loss of Bashfulness grew up through a scurrilous accustomedness, and a foregoing Pen∣ury of Rayment: Which Shame that the People of Israel therefore might not loose (they being for a great part of them Wicked) God suffered not their Garments to be worn out for 40 years in the Wilderness.

By that Miracle I say, God continually diverts the loss of Bashfulness, and by that Signe sheweth, that nothing could be alike hateful unto him, as is the loss of Shame.

From whence it becomes conspicuous, That the Shame attained by the eating of the Apple, was not troublsome unto, nor forbidden by God; but that under the Etymology of Shame, the chast Speech of the holy Scriptures, whereby it covered the forbidden Con∣cupiscence of the Flesh, lay hid.

In the next place, as many as do lay Barbarisme aside, do also likewise re-take their Shame that was at first lost. Yea neither is it a wonder, that People have lost their Shame through the perswasions of that Mocker, which teacheth Shame to be in the knowledge of evil.

At length the Athiests do oppose, that it is a ridioulous fable, if it believed, that the Ser∣pent spake with a Humane Voyce, and as perswading Adam, who had given unto Bruits their [unspec 88] proper Names, and therefore neither could he be ignorant that Speech was wanting to the Serpent: for he ought to have been amazed, but not to believe such a perswader. But the miserable men are deceived.

The Serpent dissembled the countenance of a Man, unto which wonder, if Adam had not yet given the name of a Monster, it is no wonder: And if he ought to give that Name from the Essence, as to other Bruite Beasts, he had called that Serpent a Scholasti∣cal and speaking rational Animal: The not unlike to which appeared to B. Anthony in the Wilderness.

For first, there came to meet him a fourfooted Monster, the which, when it had begun to speak, it spake imperfectly, and avoided or ran away: And afterwards, another, which in the Form of a Satyr, did perfectly speak the Dialect of the Country: For neither must we judge, that Monster to have been the Devil (because he is he, who never requires Prayers to be made unto God for him) and therefore, by the Church, it is called an Ani∣mal or sensitive living Creature, from the same Authority whereby Paul the first of Her∣mites was Reckoned among the number of Saints: but it is not called, a Devil or Spirit; and it is Decyphered by B. Jeroms by its tokens borrowed from B. Anthony: Therefore Adam might speak to the Serpent, no otherwise than as Anthony to the Satyr.

The present Text therefore of Genesis, hath hitherto had no Arch-heretick since Origen, and Athiests, because it shews a true and literal History.

Last of all, I will add some things, as it were by way of impertinency. For indeed, I have said that Fishes do Generate indeed, but not by way of Sexual Copulation, although [unspec 89] they have Genital Instruments.

First of all, I think that there is an Univocal or single Generation of Fishes bringing forth Eggs: Therefore, I shall say enough by the example of one Fish. For neither were it meet for me narrowly to search into Fishes which are under the Waters, by their species or particular kinds.

There is a certain Fish in stony Waters, a devourer of Flesh, and easily the most swift of Fishes, called by our Country-men, a Trout; For nigh a little River or Brook, where

Tyber Perpendicularly falls from a high Rock, he is seen to ascend the whole height of the Rock in a straight line, five hundred foot at least: therefore he swimmeth threefold swifter against the Gulf, than the steep Water doth fall downwards.

First of all, here the Opinion of the Schools is false, to wit, That the Water doth alwayes fall down in a Circular Figure: For there is seen a certain small drop of Water with a [unspec 90] Spire or Point behind, and the Spire is the more sharp backwards, by how much the higher it falls: And that thing, the resistance of the Air convinceth of: For although they will have the Water to Imitate a Circle, because the Sphere is the most Capacious of Figures: for the same Reason of its greatness it most difficulty cleaveth the Air, the which therefore hinders the speed of its fall.

Furthermore, the Female Trout, her Eggs growing big within her, feels the Membrane of her Secundine to be broken, and to cleave asunder by Degrees, wherein the Eggs are [unspec 91] entertained as in a purse, and presently she voids her Eggs, and layes them up in the Sandy bottom; yea the very Imagination of the Trout, destroyes her Eggs: For if the Water hath onely a Stony bottom (as I have perceived in our Springs or Wells that are Cemented with Chalk) the Eggs do not fructifie; but if the bottom be strewed with Sand, the Eggs do bring forth: But the Male Trout besprinckles the Eggs (being brought forth, with his Seed, and that Seed layes upon the Eggs without, like a Spiders Web: And at length, the Eggs being thus fenced, they passe over into little Fishes.

In this Species therefore, there is not a Carnal Copulation, and the Copulation should be void, the which within indeed, should not touch at so much as the thousandth part of the Eggs.

In the next place, neither is there an annexed Seed seen laying on the Eggs; and therefore neither is the Seed of the Male of the Constitutive part of Fishes; Although [unspec 92] Eggs that are destitute of the covering of Seed, do never become Vital.

For it is seen, that Fishes have in this thing almost kept the shadowy Image designed for Humane Generation, before the fall. But as there is an innumerable Fertility of [unspec 93] Fishes bringing forth Eggs, so also a possession of long Life; although the long Life be so easily attained, yet it doth most toughly adhere: And moreover, many seem to grow for their whole Life time: For by how much the farther, they depart from the Copulation of the Flesh, by so much the more fruitful they are, and of a longer Life.

So in the Lake of Lemane, a Trout doth oft-times ascend unto an hundred pound.

A Pike also, by a sign hung on him, is noted to have lived unto three hundred years, and to have grown unto an amazing bigness, and then neither as yet to have dyed, but by a violent Death.

An Eele in the Rivers of Lire nigh the Village Rumst, being sent to Bruxells unto the Emperour Charls the fifth, is observed to have been 17 foot in length. [unspec 94]

Worms (in the Silk-worm by a Famous Example) after a Death or sleep of two Months, do Degenerate into Butter-flies. They Figure out a shadow of the Resurrection (for be∣cause they never go together or Copulate before, they rise again changed) neither hath the Female conceived besides an inspired Chaos, while as the Male being plainly without blood, and the whole Female is melted into her own Eggs. That Worm by its own will as by its own Funerall, co-weavingly encloseth it self in the Bombast, it represents the Image of the Death, and Resurrection of the Faithful, while as being a winged Bird, it flies out from thence, being before not instructed to flie, neither doth it afterwards stand in need of food; For we are taught by the abject Creeping things, of how much esteem it is with God to have abstained from Copulation throughout our whole Youth and Man-hood.

Moreover also, if thou shalt look more fully into the matter, that very wrapping be∣ing the Masculine Seed, doth adhere to the yolk without (almost after the manner of [unspec 95] Fishes) notwithstanding, a Chick is Materially formed out of the yolke alone, however the Aristotelicks may grin to the contrary; and that thing after 12. dayes from thence, it hath listed me to behold and prove against Idiots, by breaking the Egg daily. Truly the Curde of a Cock, adhering to the yolke, doth by Degrees melt, and is thorowly mixed with the putrifying white, the Chick in the mean time, forming it self of the yolke.

For from thence I have learned, that the Curdy Seed of the Cock, doth breath indeed a Spirit, the stirrer up, but not the former or framer of Life; And that thing a Coney with the Tail of a Dormouse, hath more plainly confirmed unto us.

At least-wise, there is a fruitful multitude of Fishes, and a prosperous Benediction thereof, and a less necessity of things requisite for bringing forth, a long continuance of

Life, and a constant and easie Endurance of Cold and Hunger: Nimbleness also and swiftness of Motion, lastly, they bring forth without Pain; which thing, Beasts that do admit of a Copulation of the Male, do not likewise do; and so they unfold something con∣cerning the first Intent of God, in Man.

At length in the last place, the Sophistical Atheists do oppose themselves by the Text of Genesis, That God overthrew the World by a Deluge: Because the Sons of God had chosen [unspec 96] and taken Wives of the Daughters of Men, which were fair; and because these had generated Gyants, being strong and famous Men in their Age: And that thing is there reckoned for much Wickedness; the which notwithstanding, literally is seen to be none, in the Words of the Text, after that Matrimony was now established, and lawful: Yea, especially because Concubine-ship was a good while after dissembled in the Law, the which by reason of that Impurity especially, they named the Mosaical Law, but not the Law of God: For tru∣ly, the Text doth not mention the Sin of David, but in the Death of Uriah, the Adultery of Bathsheba, and the proud numbring of the People.

Wherefore they are wont to refer this Text of Genesis, unto the religious Sons of God, and the free Daughters of Men.

But it hath seemed a vain thing to me, to have fled unto a single Life, and monastick Vows, and Evangelical Counsels, while as a plurality of men was required from the Command, Increase ye, and be ye Multiplyed, and Replenish the Earth; which Words in∣deed did excuse Concubine-ship.

Then in the next place, seeing Virgins are far more prone unto a single Life, Bashful∣ness, likewise unto Chastity and Monastick Vows, than Men; The Floud had rather hap∣pened from the Sex being inverted or turned on the opposite Part; and it hath been Written, because the Daughters of God had taken the Sons of Men for their Husbands. And moreover, neither can there be any thought or project of keeping Chastity probably taught, which had then separated the Sons of God from Virgins, nor any Apostasie in those Ages, which had provoked the Indignation of God unto Floud.

Yet if that be so (the which I can in no wise through a Dream, perswade my self of) at least-wise it is from thence proved in behalf of my Position, that Chastity alone doth [unspec 97] distinguish the Sons of God from the Daughters of Men; and that therefore, the deflowr∣ing of Virginity, hath procreated Original Sin.

But seeing that before the Floud, there was no promise of a single Life or Chastity, and [unspec 98] that a Monastick or Monkish Life came not as yet into their Mind so long as Multiply∣ing stood in a Command and Blessing; I have conjectured (under a humble censure of the Church) that the Sons of God were the Posterity, and begotten of a Man and a Woman, having the true Image of God; but that the Daughters of Men, were Daughters procre∣ated by the Sons of Adam, and Nymphs, the Satanical-birth whereof, God alwayes very much abhorred: But there was an incredible Multitude of these in the Desart, one whereof was sent unto B. Anthony.

Also in the Dayes of Constantine, a live Satyr was carried about to be shewn, and after∣wards was shewn being seasoned with Salt.

So once, there were also diverse Monsters drawn out from the Ocean, which spake, were instructed in divers Arts, and therefore rational; they also lived among our Country∣men.

Indeed rational living Creatures were conceived as well in the Waters, as in Wil∣dernesses, from a detestable Copulation.

Seeing therefore, the first Monsters had begotten Off-springs by the Sons of Adam of the Female Sex, they distinguished the Sons of Adam by the name of the Sons of God; and these kind of Monsters, they name the Daughters of men: And these Nymphs, Heathe∣nism, thence-forward after the Floud, named Dryades, Nereides, Naides, &c. The which seeing they were fair to look upon, and men had taken them to be their Wives; God from so great a Filthiness, and destruction of the humane kind (which the Text cals much Wickednesse in every Season or Age) abhorring them, determined to wash away the World with a Deluge. From that Copulation of Monsters and Nymphs, they generated strong Gyants, and those famous men of their Age; and the which therefore, Heathenism long worshipped as Gods and Heroes: For otherwise there seem to be frivolous reasons of the Floud, according to the Letter: To wit, because men were married with women, and these had generated Gyants that were strong and famous men of their Age. There∣fore the Text ought to contain the Indignation of God, and a suitable Cause of the Floud. The monstrousness is not only in the Figure and Forming of their Body, even as in the beginning of Degenerations; but their Deformity being by degrees withdrawn and dimi∣nished,

the monstrousness stood in the sensitive Soul; the which an immortal Mind did not accompany, however outwardly they were Animals using Reason.

At least-wise, it is manifest from the aforesaid Text, that the true Posterity of Adam were not Gyants, but of the Stature of Christ the Lord, and framed by the same Statuary. [unspec 99] But the Copulation of diverse Species, hath alwayes been execrable in the sight of the Lord, least Man should follow it by imitation.

The Law therefore forbad, that many Seeds should not be sown in the same Field, nor that Webs of Linnen and Wollen should be combined: To wit, it being mindful of that most Ample and much Wickedness, for which God ought to destroy the World. But the co-mixture of those Men before the Floud, with Nymphs, was so usual and ordinary, and likewise the copulation of Faunes with Maids, that a few only being excepted, and saved into the Ark, the whole Stock of Adam was defiled, and therefore passed by in silent: Therefore God decreed to destroy every living Creature, that he might likewise extinguish the guilty rational Monster: For besides a few which the Ark shut up, there was not he who had not contracted a consanguinity with that devilish Progeny.

For the B. Prophetess Hildegard, writeth (for she is the Prophetess of this Book, which was canonized in the Synod of Trevirum or Triers) unto the Clergy of Triers: For very many People arose from the Sons of Adam, who had a forgetfulnesse of God, so that they would not know themselves to be Men: From whence they by shamefully Sinning, lived according to the manners of Beasts, except the Sons of God, who separated themselves from those same Men, and their Loves, of whom Noah was born.

These things she, who acknowledgeth the Sons of God in both Sexes, and clearly ap∣proveth of my Interpretation of this Text.

For Satan had tried by this Mean, to overthrow Mankinde, and to hinder the immortal Soul, that there might not be He, from whence the Son of God should be born: There∣fore there was need of the Floud, not only for the Correction of Sins; but for the Salvati∣on of the whole humane kind: For otherwise Cham had not been saved by the Ark; for he was now wholly perverse from Atheism: Wherefore I interpret the Text (yet under the humble Censure of the Church) to wit, that the Sons of God (who did bear the Image of God in their immortal Soul, and in their Body) Took the Daughters of Men (which only shewed forth a humane Image in the rationality of their sensitive Soul, and beautiful Fairness) for their Wives, because they were Fair; And from them they generated Gy∣ants, strong and famous Men of their Age: For there was much Wickedness in every season, or at all times, so as that it repented God, that he had created Man; according to that saying, All Flesh had corrupted its way; that is, every Man had not only left the ways of the Lord; but he had also corrupted the way which he had chosen to himself: For God had purposed to generate man by the overshadowing of the holy Spirit, which was his immediate Image, and to conjoyn himself intimately unto him: But Man perverted the Intent of God: Wherefore afterwards, God who is totally Good, permitted Wedlock. And then again, Man bespotted the Generation of Adam, and had almost proceeded un∣to the Destruction of the Species, unless the Miracle of the Floud had come.

And at length, the Devil had again prevented the Intent of God by Paganism, unless in the fulness of times, the compassion of God had withstood him, he sending his Son from his own Heart or Bosom: To whom be all Sanctification. However God be no ac∣cepter of Persons; therefore neither of Sexes: Yet it hath well pleased him to stuff the female Sex with a straight measure of tribulations, by reason of his unsearcheable Judg∣ments: For the Hairs of our Head are numbred; and a Leaf falls not from the Tree, but by Permission: And much less is a poor Woman or Maid born, whom the Finger of God hath not formed. Therefore I have many times enquired throughout the Parishes, after the knowledge of this Paradox; and I have every where found in the Books of those that are yeerly Baptized, twice more Daughters at least, to be Born and Baptized, than Males. Also that twice more Males at least, are extinguished by Diseases, Travels, War, Duel, Shipwracks, &c. than Females: From whence it follows, that God doth every year create more Daughters, and that more do come to ripe Years; And from hence, lastly it is ma∣nifest, that so compleat a number of Maids is not appointed by God, but for the choice∣ness of Virgins; Seeing that he which hath forbidden Luxury, and Adultery, doth never∣theless create, and conserve a more plentiful Catalogue of Females, and a sparing Cata∣logue of Males; and he therein denoteth, that the Constancy of a single Life in the Woman, is acceptable unto him: To wit, as she comes so much the nearer unto the Purity and Innocency of the first Intention in Creation.

For a conclusion of this Treatise, I will adjoyn what S. Hildegard writeth unto the Grisean Monks, Page 186.

Virginity signifieth the Sun, which enlightneth the whole World; because God hath adjoyned Virginity unto himself, the which, Man being left, begat that Virginity, which a Ray or Beam of the Divinity plentifully poured forth; and the which Ray doth govern all things: For the King which ruleth all things, is God, and Virginity was conjoyned unto him, when God and Man was born of a Virgin. Thus the Queen stood at his right hand in Rayment guilt with Gold, with an encom∣passed Variety; because Virginity resisting the Devil, stood to the Virtue of the Divinity in its re∣splendent Work, being on every side encompassed with the Multitude of diverse Virtues: For the Di∣vinity hath espowsed Virginity unto it self, when as the Angel at first fell on the left Hand; and now also hath he elected a People of Salvation for himself, being in Adam; which People, he hath named his right Hand; concerning which People, he hath adjoyned Vriginity unto himself, which hath brought forth the greatest Work: Because as God created all things by his Word; So also Virgi∣nity through the heat of the holy Divinity, begat the Son of God: Thus Virginity is not without Fruitfulness: Because a Virgin begat God and Man, by whom all things were made. But also by this means, all the Virtues of the Old and New Testament which God hath wrought in his Saints, are beguilded, being as it were a Garment beautified with Gold: And the Virgin shall freely collect these Virtues unto her self; Because the Ligament of a man shall not constrain or knit her up. The Wheele also which Ezekiel saw, hath fore-signified Virginity; because the same Virginity was pre-figured in the Law before the Incarnation of the Son of God: But after his Incarnation, she wonderfully worketh very many Miracles; because God by her Purged all Offences, and rightly ordained every Institution. For Virginity supports old Things, and sustaineth new things, and is the very Root, and Foundation of all good things; because alwayes and ever, it was with him who is without Beginning and without End: For the Nature of Man, which was destroy∣ed by Sins, hath by Virginity revived in Salvation; seeing that by another Nature she hath withdrawn Sins from Men.

These things the Prophetess; wherein indeed are confirmed, those things which I have hitherto spoken concerning the entrance of Death into humane Nature.

Notes

• * 1.1

  Lib. 14. De Civi∣tate Dei, Cap. 17.
• * 1.2

  Lib. 4. Contra Jul cap. 10.
• * 1.3

  Lib. of Marri∣ages, 12.
• * 1.4

  Flesh of Sin. cap. 24.
• * 1.5

  Lib. 5. Cont Jul. cap. 15.
• * 1.6

  Lib. 5. Cont. Jul. cap. 12.