Part of Du Bartas English and French, and in his owne kinde of verse, so neare the French Englished, as may teach an English-man French, or a French-man English. With the commentary of S.G. S. By William L'Isle of Wilburgham, Esquier for the Kings body.

Fin d'Adam, & commencement de Noe. The end of Adam, and beginning of Nöe.

PƲis il commence ainsi. | La branlante cité Des peuples escaillez: | tout ce lambris vouté. Ou du grand Foudroyeur | la puissance eternelle Mit Phebus & Phebé | par tour en sentinelle: L'air, des nues la lice: | & le camp assiné, Oùle coler•• Autan, | le Nort mutiné Se donnent le battaille, | & siers iettent par terre Maint bois, qui moytoien | veut esteindre leur guerre Des fragiles humains | le diapré sciour Fut fait en six Solcils, | & le septiesme iour Fut le sacré Sabat. | Ainsi la terre, l'onde, L'air, & l'azur dore | des pauillons du Monde Subsisteront six iours, | mais longs, & touts diuers Des iours bornez du cours | de l'oeil de l'Vniuers.

L'vn cōmence par moy. | L'autre a pour son Aurore Le pere inuente-nef. | qui les coutaux decore D'vn pampre cultiué. | L'autre ce grand Berger, Qui suit le Tout-puissant | en pays estranger: Et dounant plus de foy | à la saincte parole De Dieu, qu' à la raison, | son fils vnique immole. L'autre vn autra Pasteur | dextrement courageux, A qui la fonde-sert | d'vn canon orageux, Et qui change, veinceur, | en septre sa houlette: Grand Prophete, grand Roy, | grand Chantre, grand Poêts. Celui la qui le suit, | prend-son commencement Par lannict de ce Roy, qui void cruellement Massacrer ses enfans: & sur la riue grasse D' Euphrase transporter la Iudaique race.

Et lautre a pour Soleil le Messie attendis. Qui batu, qui chassé, qui moque, qui pendu, Qui mis dans le cercueil, a de nostre iniustice, Blen que iuste, souffert l'execrable supplice. Mais le dernier sera le vray iour da Repos. L'air deuiendra muet: de Neptune les flots Chommeront paresseux: le ciel perdra sadance, Le Soliel saclar••é, la terre sa chena••u••e: Et nous, estans plongez, en eternels esbats, Celebrerons au ciel le Sabat des Sabats.

Las! que doy-te esperer de larace voisine, Du seu qui doit, vengeur, cendroyer la machine: Des hommes qui n' auront que leur dosir pour loy, Et qui n' orront parler nide Dieu, nide moy? Puis que, pleins de sureur, ceux qui prindrent naissance Dessus le sacré sueil Enos ••e∣stabli•• le 〈…〉〈…〉 Qui sentent bruire e••cor le diuin iudgement, Et sont comme tesmoins de mon bannissement, Semblent despiter Dieu. Ame traistre & mutine, Hé 〈◊〉〈◊〉 est ce ass••z d'auoir fuit triple l'Androgyne, N' est c•• assez, O Lamech, d'auoir ton lict souillé, Si tis n'auois encor ten çoutclas mouillé Dans le sang hisayeul? sans que ni la defence De cil sou qui sleschit l'internale puissance, Ni la marque qu' au front l'Assassin inhumain Port••il p••ur saufconduit, ait retenu tamain.

〈…〉〈…〉 O saint Enos, sus, courage: redresse L' est 〈…〉〈…〉 la soy, que l'humaine sagesse Foulois la sous les pieds: inuoque l'Immortol: Pourpre d'v••l••e le sang les coins de son autel: D' vn enceas vaporeux son nez sacré parfume, Et l'amor••i slambcau de Verité r' allume.

Ʋ•••••• 〈◊〉〈◊〉 ••••sciple Henoe, du monde l'ornement, 〈…〉〈…〉 ••ou•• à sey, vit à Dieu seulement.

Ʋoy, voy comme its s' ••werce à seussrir la lumiere, Qui foud••••••-••••••e luit eu l'essence premiere: Comme libre duioug des corporelies loix, Et sequestré des sons, il vole quelque foi•• Dans le sain•• cabinet des Idees plus be••ies, Ayant la Foy, le Ieusne, & l'Oraison pour ailes: Comme à certains momonts, bien qu' hoste de celieu, Sainct il posse de tout, sent tout, void tout en Dieu: Comme pour quelque temps montant de forme en forme 〈◊〉〈◊〉 la forme de Dieu, heureux, il se transforme▪ Ʋoy comme le Tout-beau, qui brulant d'amitié Pour ses rares beantez, le vent non par meitié, Ains tout & pour tousiours, dresse à son Tout ••eschelle Qui conduit d'icy bas à la gloire eternelle.

C'est donq fait, tu t' en vas? tu t' en vas donq à Dieu? Adieu mon fils H••••••c, adieu, mon sils adieu. V••ià haut bien heureux. Ia ton corps que so change 〈◊〉〈◊〉 nature d'Esprit, ou bien en forme d'Ange, Vest l'immortalité. Iaces youx, non plus yeux, Deco••ent slamboyans d'astres nonueaux les cieux. ••u hum•••• a longs traicts la hoisson Nectaree: Ton ••abat est sans fin. La courtaine tiree, T•• ••••is Dieu front à front: & sainctement vni An bi••n trinement-vn, tu vis en l'infini.

Ce pendant icy has, nouuel Ange, tu laisses Ʋn peuple desbord•• i••ses mains sont pilleresses: Sa langue 〈◊〉〈◊〉 s•• pla••s•• qu' à semer des discors: Son ventr•• est vn abisme inceste tont son corps.

Qui l'oust iamais pensè? La bien heureuserace, Le p••uple facresainct, ceux que Dieu par sa grace Adopte, sont, helas, ceux qui plus impudents Pour courre apres le vice ont pris lemors aux dents, Embrassant, eschaufez, les impudiques silles Des pr••pha••es humains: confendant les familles De Seth & de Cain: & prisant, effron••••••, Moius les honnestes moeurs, que les fresles beautez.

Deces sal••s ba••sers a prins son origine Vne ••ngeance qui vit de sang & de rapine:

Iene sç••y quels Geants, cruels, hauts à la main, Pestes de l'Vniuers, fleaux du genre humain.

Adonques Dieu, qui voit que sa lente iustice Par ses trop longs delais confirme leur malice, Ne voulant plus plaider, colere, se resout D' abolir soudain l'homme, & pour l'homme ce Tout. Au moins tout ce qui fend les airs à tire d'aile, Ou qui hance, mortel, la terre riche-belle.

Houure d'vne main les fenestres des cieux, D'ou tombent mille mers sur les chefs vicieux Des rebelles humains. De l'autre poing il serre L' espongeuse rondeur de l'execrable terre: La met dans le pressoir, & lui fait peu à peu Regorger tous les flots qui iadis elle a beu. Dans chaque creux rocher vngrand torrent s' avine: La neige à son secours des niontaigues arriùe: Les Cedres & Sapins ne monstrent que les bras: Les fleuues se font hauts, & leurs bors se font bas.

Las! qui d'arriere-fils perds-ie dans les abîmes Pour ne scauoir nager? & sans les aspres cimes Des monts plus éleuez, sur qui les plus gaillars Pour se sanuer du flot, grimpent de toutes pars, Le scrois sans neneux. Mais quoy? las! mais quoy l'onde Fait ia moindre ces monts: la surface du monde Deuient vn grand estang. Enfans, où suyez-vous? Las! vos pieds sont par tout talonn••z du courrous Du Dieu croule Vniuers. Le flot in tout ranage: Les fl••••ues & la mer n'ont desia qu' vn riuage: Sçanoir vn etelaoirei, vn ciel qui chargé d'eaux V••nt produire, irrité, des Oceans nouueaux.

O pere sans enfans! O pere miserable! O riens par trop seconds! O race dommageable! O goussres inconus; ou pour moy descouuerts! O na••••rage du monde! O sin de l'Vniuers! O ciel! O vaste mer! O terre non plus terre! O chair! sang! A ces mots la tristesse lui serre Les conduits de la voix. Il meurt presque d'ennui, Et l'esprit prediseur se retire de lui.

THen thus he gan foretel. | The wauy territorie Of people skalie-backt, | all this high vaulted story, Wherein the thundring God | by his e'rlasting might Hath placed sentinel | Sunne for day, Moone for night. The highest Aire, the Mean | wherin the clouds do play, And this below, the field | appointed for the fray Of sturdie counterwinds | that with a roaring sound Throw many a wood that stands | betwixt them, to the ground: The flower-decked Inne | that lodgeth crazie Man, Were all by th'awfull word | in six daies made, and than Was hallowed the seuenth. | In like sort Earth, Sea, Aire, And th' Azure-guilt that foldes | the world in curtaine faire, Shall last six other daies, | but long and farre vnlike The daies that Heauens bright eye | meates-out with golden-strike. That first begins at me, | the next at him that first Inuented Ship, and taught | dry hills to slake his thirst With cheerefull iuice of grapes: | the morning of the third, Is he the mightie Groome | that led his flocke and heard From home to follow God, | and sacrifizd his Sonne By faith in heau'nly word | more than by reason woonne. And he begins the fourth | that had the cannon-sling, And changed hooke to mace, | great Prophet, Poet, King. The fift a dismall day | beginneth at the night. Of that disastrous King | whose last most-rufull fight Was, of his children slaine, | and Iewes all droue in rankes, To lead a slauish life | by fat Euphrates bankes.

The sixt daies Sunne is Christ, the Sauiour lookt-for long, Who sinnelesse, yet for sinne of man is mockt, beat, hong,

And laid in graue. The last is th'euerlasting rest. Then shall th'embillowed Sea be downe a leuell prest: The Sunne shall lose his light, Heau'n stay his whirling round, All fruit shall cease to grow vpon th'all-bearing ground. And we that haue on earth beiecued Heauenly troaths, Shall keepe in Heau'nly ioy the Saboth of Sabothes.

What shall I hope (alas) of all the latter age, Or fierie vengeance sent to burne this worldly stage, Or men who law'd by lust, nere heard of God, nor me? What shall I hope of them, when these whose pedegree, So late from Eden draw'n, continues liuely sense

Of Heau'nly doome on me, when these with mad offence, Gods anger still prouoke? Ha traitor, and rebell soule, Ha Lamech, was't a fault so light thy bed to soule: To third the paire-of-man: that yet more hellish wood, Needs must thou dip thy blade in double-gransiers blood? Nor could the Rogues pasport embrant betwixt his browes, Nor his charge stay thine hand who power infernall bowes?

But Enos, O thou Saint, be bold, and plant againe The standard of beleefe, which mans vnsteddie braine Hath laied along the ground: Call-on the Sou'raine Good: Besprinkle his altars hornes with sacrificed blood: Send vnto his sacred smell the sweet perfumie clouds, And Truths bright lampe retinde in Errors ashie shroudes.

See Enoch thy disciple, he with a godly strife, Still dying to himselfe, liues in the Lord of life.

Grace of the world, and sets t'abide th'ey daunting shine That blazeth lightning-like i'th'essence first diuine: Lo how deliuered from yoake of bodies weight, And sequestred from sense, he meats the toplesse height Of Heau'n, and borne on wing of Fasting, Faith, and Prayer, Styes vp the tent of Saints embroyd'red all so faire, He, though a guest on earth, in heau'nly trance doth fall; Know'th all, seeth all, hath all, in God that's all in all. He passing each degree, from forme to forme ascends, And (O most happie man) in Gods owne likenesse ends: For lo, th' All-goodly-faire him for his vertue loues, And, not in part, but all, from earth to heau'n remoues.

Gone art thou? art thou gone vnto the starrie blew? Adieu my sonne Enoch, adieu my sonne, adieu. Liue happie there on high, thy body now a sprite, Or changed wondrously to shape of Angell bright, Puts-on eternitie; thine eyes now no more eyes, But newly-flaming starres, do beautifie the skies. Thou drinkest now thy fill of Nectar wine, thy day Of Saboth neuer ends; the vaile now draw'n away, Thou seest God face to face, and holily vnite Vnto the Good Three-one thou liu'st i'th infinite An Angell new: but lo thou leauest here behind Men of vnbounded lust, their hands-rake all they find, Their bellie like a gulfe is euer gluttonous, Yea (would a man beleeu't?) the very chosen race, And holy peopl' of God, th'adopted sonnes of grace, They are (alas) the men most impudent of all; They gallop after sinne with bit in teeth, and fall T'embrace in lustfull heat mans daughters lewd and vaine, Profanely tempering the blood of Seth and Cain: So with a shamelesse eye they choose the gawdy face Before the godly mind: From these foule beds a race Of Gyants (God knowes what) spring vp with bloodie minde,

Strong, fierce, plagues of the world, and whips of humane kind. Then God who sees that sinne more by the long delay Of his reuenging hand encreaseth day by day, Is angrie and now no more will plead the reason why; But man an all for man will sodainly destroy: At least what ere with wing doth clip the yeelding aire, Or haunt in mortall state the land so richly-faire. With one hand sets he ope the windowes of the skie, Whence on mens rebell heads there falleth from on hie A thousand showrie seas; he gripes i'th'other hand The soaken spongie globe of th'all defiled land, And sets it hard in presse, and makes it cast anon What flouds it euer dronke sen first the world began. From euery vaulted rocke great riuers gin to flow, And downe-hill so encrease with flouds of moulten snow, That Firre and Cedar trees scarce any bow do show, The wat'r swol'n so hie, and bankes are sunke so low. O what posteritie for want of skill to swimme, Loose I within these gulfes, yet some full brauely climme The craggie peakes of hills, t'escape the raging deepes, And grapple about the rockes, but (ah) the wat'r vp creeps, And lesning all these hills makes all the world a meere. My children whither now? O whither can you steere From God, but vnto God? whose anger hath shooke the world Quite cut-off all your legs, in flood your bodies horld. Now grows y^e flood so high that th'erth is more then drownd The riuers and the sea haue all one onely bound, To wit, a clowdy skie, a heau'n still full of raine, As trauelling with child of many another maine, To make me childerlesse. O father miserable! O too-to fruitfull reines! O children dammageable! O gulphes reuealed for me that were before vnknown! O end of all! O world en wrackt and ouerflow'n! O Heau'n! O mightie sea! O land now no more land! O flesh and blood! but here his voice began to stand; For sorrow stopt the pipe, and ny of life berest him: So fall'n a swoond with griefe the Prophet Spirit left him.

Annotations vpon the end of Adam and beginning of Noe.

1 THe wining Territorie. The verses are graue, and full of maiestie, and agreeable to the person that speakes, Adam sheweth vnto his sonne in how many daies the world was created; and how many ages it shall endure. To giue more weight to this declaration, he brings in the first of Mankind, to speake thereof as it were by the rauishing power of the holy Ghost; for that his purpose was to ioine to the former discourse of Creation, the se∣quele of diuers ages of the world, which Adam could not speake of, but by Spirit of prophecie.

2 That first. As God created Heauen and Earth in sixe daies, and rested the seuenth; so Adam shewes that the world shall continue sixe ages, and in the seuenth shall be the eternall rest of the Church trium∣phant in Heauen. Some there are, both old and new writers, who discoursing on this number of six, and constring to their purpose the say∣ing, That a thousand yeares are as one day before the Lord, haue imagined that the world from beginning to the end shall fulfill the number of six thou∣sand yeares; to wit, two thousand before the law, two thousand vnder the law, and two thousand vnder Grace. But this opinion hath so little foun∣dation in holy Scripture, that contrariwise it is refuted rather by expresse testimonie of Christ, who saith, the latter day is vnknowne both to men and Angels. Now that which the Poet propoundeth here concerning the worlds six ages, not defining the number of yeres, it is founded in the word of God. The first age then begins from Adam and continues till Noe, 1656 yeares. The second from Noe who built the Arke, and planted the Vine, till Abraham, 292 yeares. The third lasteth from Abraham, the great sheepheard drawne out of Chalden, who obaying the voice of God was readie to sacrifice his onely sonne Isaac, from Abraham (I say) vnto Da••id 942 yeares. The fourth, from Dauid the valiant and nimble sheep∣heard, who with one cast of his sling ouerthrew the Gyant Goliah; and of sheepheard was made King, renowned aboue others; who was also a great Prophet, and excellent in Poetrie and Musicke; vnto the taking of Ierusalem vnder Zedechias; who after hee had seene his children slaine, and the people of ludea led capture into Babilon, had his eyes put out; containes 475 yeares. Now, from the destruction of the first Temple built by Solomon, vnto the destruction of the second Temple destroyed by the Romans, about fortie yeares after the death of Christ, some reckon 656 yeares; and that's the fift age. The si••t holds on from Christ to the worlds end. If this latter age last yet but 51 yeares longer, the Lord

shall haue attended it with as long patience as he did the former world de∣stroyed by the blood; but the destruction of this world shall be by fire, Hereof see what Saint Peter saith in the third Chapter of his second E∣pistle.

3 What shall I hope (alas.) In all the rest of this discourse vpon the first day of the second weeke, the Poet makes a ••••iefe of the Historie in holy Scripture contained from about the end of the fourth Chapter of Gene∣sis, to the end of the seuenth. Adams first consideration here is of his des∣cendants by Cain: who giuen wholly to the world, forgot to exercise them∣selues in godlinesse and true justice: Whereupon there ensued such vn∣gedlinesse, vnrighteousnesse, and debauched life, as brought the del••ge and vniuersall flood vpon them. Adam foreseeth that such as shall be liuing in the latter age (wherinto we are fallen) are like to be wondrous peruerse, sithence his so neere successors, euen in his life time, durst prouoke the iust Iudge of All.

The Poets haue fained foure ages of the world, the first of Gold, the second of Siluer, the third of Brasse, the fourth of Iron: And we may put thereto a fift, mingled with Iron and Clay. They said the first was of Gold, for the abundance of all good things: for then was there more knowledge and wisedome in the soule of man; Iustice and all other vertues were more honored, mens bodies were much more big, strong, and vigorous: and so much the longer liuing, by how much the lesse they need care to maintaine health. After this life so commodious and ensie, there followed another more troublesome; and, after that, a third and a fourth, declining still by little and little, from worse to worse. Compare ye the peaceable time of Adam with the broyles and m••ssakers of these our dayes, and you shall see plainely in the one Gold, and in the other Iron. Nay euen in the daies of Hesiod and Ouid, many hundred yeares agoe, the Iron age is dis∣couered by their complaints. But in that Golden age, before the flood, when Adam, Seth, Enos, Henech, and other excellent Patriarches liued in the schoole of God, raigned euer good order: or, if there were any disorder, as in Cain and his line, which corrupted the posteritie of Seth; that same Enos and other good men found remedie for it. Whereas now a daies vice it selfe is held a vertue, and right is tried onely by the swords point: so are both the bodies and soules of men decayed and abased. But, least these my notes turne to a Satire, let vs stay them here with the 12 verse of the 12 chapter of the Apocalips, well agreeing with this latter age. Wo to you in∣habitants of the Earth and Sea, for the Diuell is come downe vnto you, which hath great wroth, knowing his time is short.

4 Ha traitor and rebell Soule. For example of vice and wickednesse, he noteth Lamech, mentioned in the fourth and fift Chapters of Gen. accu∣sing him to haue tripled the Paire-of-man: that is, to haue brought in Po∣ligamie, by marrying and hauing two wiues at once; so as contrarie to the Lords appointment (who of one body made two, and of two but one) he went about to ioyne three bodies in one: and whereas hee ought to haue but one wife, tooke two, viz. Ada and Tsilla. Beside this desiling the marriage

bed (which the Apostle saith, Hebr. 13. is honourable among all men, and calles it the bed vndesiled) Lamech is here also accused, to haue embrued his sword with the bloud of his Grand-fathers Grand-father, that is, to haue killed Cain, of this descent see Gen. 4. where you shall sinde Lamech in the se∣uenth degree; counting Adam the first, and Cain the second, &c. Philo Judaus (Lib. de Praem••js & Poe••••s) holds that Cain was not killed; but, as his offence was a thing neuer knowne before; so was it punished after a new fashion: and bearing a certain mark of Gods anger, languished in coutinuall misery, without hope of grace, or comfort. Certaine ancient Doctors giue Lamech the title of a Murderer & bloudy minded Man; and his menaces in the Text shew no lesse: hence it is that the Poet, after diuers others, hath gathered that Cain was killed by Lamech; some say purposely, some vnawares. But these Traditions hauing no ground in holy Scripture, and little concerning the stay of our faith; let the Poet say, and the Reader thinke what they will; Howbeit Muses sheweth plainly that this Lamech of Cains Posteritie was a cruell man, and giuen to his pleasure.

5 But Enos, O thou Saint. It is recorded by Moses, Genes. 4. Ch. the last verse, that vnto Seth the third sonne of Adam, was borne a sonne called Enos: and it followeth that then men began to call on the name of the Lord, as much to say, as then began a distinction apparent betweene the Church of God and the Race of Cain. For as much as Adam, Seth, Enos, and their Fa∣milies only of all the World, called themselues the children of God, and reioyced in that name. The Poet so followes this exposition, that he ioynes in opinion with such as say, when Enos came into the world, Adam was 239. yeares old; and that then the Race of Cain was so multiplied, as the seruice of God began to be of small account, the due calling vpon his name neg∣lected, and the doctrine of Sacrifices mis-vnderstood. Whereupon these good Patriarkes, perceiuing the disorder, opposed themselues against it, by all the best meanes they could. Some learned men there are, who consider the words of Moses otherwise, and as though in the time of Enos, some o∣thers, euen the descendents of Seth also, with whom the truth of God re∣mained, began to be debauched in following the course of Cainites. Howso∣euer, most likely it is, that Enos and other good seruants of God by all meanes endeauoured to maintaine true righteousnesse and holinesse, and so much the rather, because they saw that issue of Cain giuen ouer wholly to the world. And hence it is that we reade in the sixt Chapter of Genesis, that the posteritie of Seth were called the Children of God; and there also, by the Daughters of Men are meant women descended of Cain.

6 See Euoch. Moses is briefe, but as graue and pithie as may be, speaking of the holy Patriarke Enoch, Gen. 5.22. Enoch after he begat Methusala, walked with God three hundred yeares; and begat sonnes and daughters. So Enoch walked with God and appeared no more; for God tooke him. To walke with God, is to please God, as the Apostle expounds it, Hebr. 11. Hereto the Poet affords his learned Paraphrase. As that Enoch dying to himselfe, and liuing vnto the Lord, was exercised daily in meditation of the ioyes of heauen, and raised himself, as it were, aboue the world with the wings of faith, fasting & prayer.

As also the Apostle saith, By saith Enoch was taken away, that he might not see death; neither was he found; for God had taken him away. Saint Iu••e, in his ge∣nerall Epistle, saith that Enoch the seuenth from Adam, prophecied against the wicked, saying: Behold the Lord commeth with thousands of his Saints, to giue Iudgement against all men, and to rebuke all the vngodly among them, of all the wic∣ked deeds, which they haue vngodly committed; and of all their cruell speeches, which wicked sinners haue spoken against him. The Poet holds (according to the opi∣nion of many Diuines, both old and new) that Enoch was taken both soule and body vp into heauen, for a manifest witnesse, to the former world, of euerlasting life. For this was no such inuisible departure or disappearance as is of the soule from the body. And whereas the Apostle saith, hee was not found; it shewes, that such, as then liued in the world, laid to heart this mi∣racle, and after diligent search made, the godly were much comforted there∣by, as the wicked could not but be much dismayed. Moreouer, the Chroni∣cles doe reckon but fiftie six yeares betwixt the death of Adam, and the ta∣king vp of Enoch: and as the death of the one taught all After-commers to thinke on their weaknesse; so the life of the other made the godly more as∣sured of life euerlasting, and glory of body and soule for euer. I desire each Christian Reader to consider well the fift Chapter of Genesis; that he may well compare the times of these Patriarkes, and marke how long some of them liued with their fore and after-beers, whereby they might the better learne of the one, and teach the other, what was the true seruice of God.

7 Men of vnbounded lust. Although the first world endured 669. yeares after the Assumption of Enoch; yet true is the Poets saying, that after this Patriarke was gone, all godlinesse, holinesse and righteousnesse began to decay; howsoeuer Noe, and his Father Lamech, and his Grand-father Me∣thusala (who deceased not many moneths before the Floud, but in the same yeare) did set themselues mainly against those disorders; and shewed themselues, euen by way of preaching, to be as it were the Heraulds of Iu∣stice. Moses shewes plainly the particulars throughout the whole fift Chap∣ter, and, in the beginning of the sixt, what horrible sinnes the descendants of Seth committed by ioyning themselues to those of Cain: as first the neg∣lect of Gods word; then, Tyranny, violence, oppression, iniustice, wan∣tonnesse, polygamie, or hauing more wiues at once than one, and all wic∣kednesse growne to a height altogether vncorrigible: so as the estate both of Church, Kingdome, and Family, were all turned vpside downe; and, to be short, a deluge of impiety and filth had couered the face of the whole earth.

8 Of Gyants (God knowes what.) Moses saith (Gen. 6.4.) that in those daies were Giants vpon the earth, and chiefly after that the sons of God (which were the posterity of Seth) grew familiar with the young women descended of the line of Cain; and had issue by them. He saith also that these Giants were mightie men, which in old time were of great renowne. Some apply the word Giant to the exceeding stature of those men, whereby they made all afraid that beheld them; Others, whom the Poet followes, to the Tyran∣ny and violence of such as Irued immediatly before the Deluge: among whom some there were, who bore all afore them, and became a terrour to

all others. Goropius in his Antiquities, handleth at large this point concer∣ning Gyants; especially in his second booke entituled Gygantomachia. 1. Chassagnon hath answered him in a Latine Treatise, where he disputeth of the exceeding height these Gyants &c.

9 Then God who saw. The causes of the Deluge, the fore-tellin••, and execution thereof, are set downe by Moses briefly, but sufficiently, and here∣to may be applied that which our Lord and Sa••iour saith, as touching these latter times, which he compareth to the time of Noe, Matth. 24. As also that of St. Peter in his first generall Epistle, 3.20. and in his second, 2.5. Lay also to this prediction of Adam, the description of the generall Floud, set downe by the Poet at the end of the second Day of his first Weeke. All this requires a full Commentary; but this may suffice in briefe.

The end of the second Week••s first Day, called Adam.

Notes

• Adam de∣claire ason fils en cō∣bien de iours le monde a esté creé.
• Combien d'aages il dureia.
• Le premier aage du monde sous Ad••. Le second sous Noe. Le troi∣fiesme sous Abraham. Le quatri∣esme, sous Dauid & ses succes∣s••s.
• Le cinqui∣esme sous la capti••i∣••e d•• Ze∣dechias. Le ••••xi∣esme sous Iesus Christ. Le de••nier qui sera le repos du monde.
• Conside∣rations d'Adam sur ce qui doit auenir à ses descen∣dans ius∣ques à la sin du pre∣mier mōde exterminé par le de∣luge: com∣me le rout est expose par Moses.
• Enos ••e∣stabli•• le 〈…〉〈…〉
• Par soy Henoca esté em∣porté, a fin qu' il ne vist point la moir: & ne fut point tron∣ué, pource que Dieu l'auoit emporté. Car deoūt qu'il fust emporté, il a cu tes∣moignage d'auoit pleu a Di∣eu Hebr. 11.5.
• Heno•• chemin•• selō Dicu. & na'p••••∣•••••• 〈◊〉〈◊〉: ••ar Di•••• le t••ans∣porta. Gen. 5.••4.
• Les 〈…〉〈…〉 Pa••••i∣•••• 〈…〉〈…〉 ••••••ampēt & ••••ioig∣ne••••a•• fill•••• 〈…〉〈…〉 ••ac•••••• Ca••••.
• Genne en∣gendtez de ce me∣slinge. Coutroux de Dieu contre le premier monde. Gen. 6.3.
• Deluge v∣niuersel sur le premice monde dōt nul n' es∣chappe fors Noe, & ce qui estoit en∣clos auce lui dans l'Arche. Gen. 6.7. & 8.
• Exclama∣tion pleine de passi∣ons & affe∣ctions bien accommo∣dees à ce discours.
• Adam shews his sonne in how many daies the world was created.
• How many ages it should con∣tinue.
• The first age vnder Adā. The second vnder Noe. The third vnder A∣braham.
• The fourth vnder Da∣uid. The fift vn∣der Zac••••••∣••hias.
• The sixt vn∣der Iesus Christ.
• The last shalbe the worlds rest.
• Adam con∣siders what shall betide his posteritie till the first world is en∣ded by the Flood.
• Enos resta∣blisheth Gods ser∣uice.
• Faithfull Enoch taken away to the Lord for pleasing him Heb. 11.5. Gen. 5.24.
• The Patri∣archs chil∣dren cor∣rupt them∣selues by marrying with the prosanerace of Cain.