Volatiles from the history of Adam and Eve containing many unquestioned truths and allowable notions of several natures / by Sir John Pettus ...

Cap. 1. Ver. 30.

And to every Beast of the Earth, and to every Fowl of the air, and to every thing that creepeth upon the Earth, wherein there is life, I have given every Green Herb for meat. Beasts & Man being created as is supposed much about one time, their food also was appointed the same; there is only this differance, that we find not any food assigned to them, until Man was first served; and then to shew the difference of their Appetites, it is said to Man, Behold, I have given you every herb, &c. But to Beasts, Fowls, and creepers, every green herb; to shew that Beasts were led to their Food by Sence, but Man by his Intellect. If the

vertue of the Plant do not satisfy his knowledge of it, the Colour is not to in∣tice, the Eye is not to be judge of his Appetite, though allowed to Beasts.

This Green is the first Colour that is mentioned in Scripture, and this pro∣perly the first place; and indeed no co∣lour is so pleasing to nature, and so stu∣pifies the understanding, it being im∣possible to find out why nature should mantle her self more universally with this colour then any other; unless it be admitted that the beams of the Sun on the sudden reflecting upon Earth, do usually produce a Yellow colour, which being mixt with the Azure colour of the Air, and contemperd with the Li∣quid part of the Earth, sends forth a Green: For the mixture of Yellows and Blues produceth Greens. And where it is denied to the superficies of the earth by shades or otherwise, it unites its force, and runs into the bodies of trees, & after asecret ascention mounts to the highest branches with a more sublime verdure. And these green Vegetables were to invite the appetite of Beasts without inquiry; it was Mans part properly to know their Natures and vertues.

Cap. 3. Verse 1.

Now the serpent was more subtil then a∣ny Beast of the field which the Lord God had made. It is conceived that beasts were made the Evening before man, being the very fore-recited piece to Man, so as they had the very assimilation of man by way of approximation to his creation; and doubtless they did understand each o∣thers Dialects, and God had them in so great regard above other Terrestrial Creatures, that when he gave Domi∣nion to Man, Cap. 1. Verse 28. It was over Fish, and Fowl, and creep∣ing things, but not over beasts, so that that Now, whilst there was this Amity, this conjugation of Tem∣pers and Disposition between Man and Beast, even Now, That is, Then The serpent was more subtile, &c.

Whether this mas really a Serpent, or the Devil in the Serpents shape, I dispute not; but conceive the Tempta∣tion might be by either: for those who writ of Serpents, make some of them (even known to our age, as the Basilisk and Scytala) so beautiful and cunning, that by their beauty, splendor, and sub∣tilty,

entice many into destrustion: and there is an other sort, as the Ly∣zard, that are so affectionate to Man, that is preserves him from all dangers. As for the first sort, it was not likely that Eve in the state of Innocency should meet with such Nocent creatures; and as to the other sort, their nature dispos∣eth not them to nocency. But possibly the fruit being pleasant, and the serpent discoursive, the one might allurethe o∣ther, perswade her to eat out of no evil intention, but as incredulous that God would deny Eve the eating of so deli∣cate a fruit. But if it were the Devil in the Serpents shape, then indeed he was Serpens Versatilis, as the Vulgar read it; that is, Viro subtilior, and consequent∣ly the subtilest Beast of the field.

And he said to the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? What Language the De∣vil or Serpent spake is not material, but that which was natural to either was understood by both: For it seems by the Text, that that which was said by the Serpent was but as a reply to the Woman: For saith the Serpent, Yea, hath God said (as you tell me) that you are not to eat of every tree of the garden? So

we see here were discourses tending to a temptation, and she must be more Innocent then Eve in her Innocency who admits of such. For methinks I hear the serpent say, Hath that God who hath made you so beautiful, endu∣ed you with all perfections, given you all pleasures for your senses, plac'd you in so sweet a garden where nothing is wanting to content your Mind, or recreate your Body; and can that God be so unkind after all his kindness to forbid you the Eating of a fruit so in∣considerable? Yea, hath God said so? surely I will not believe it. And so she takes the Devils Argument as granted, without consulting her husband, (to whom the Command was given, though inclusively to both:) By which means the Temptation went gently on. Now though this discourse of the ser∣pent may seem strange to remoter A∣ges; yet I apprehend that in that time of Perfection Man could not be a stranger to the Dialect of all Crea∣tures, I mean in the highest conside∣rations of comparing the Chaps, and the Lips, or other Tendons, with in∣ward intentions or desires; and this is done by the judgment of the Eye. But

for that which we use by the judgment of the Ear, we read that some in eve∣ry age have attained to such diversities of times, calls, cryes, expressing the mirth, assistance, acclamations, joys, or sorrows of several Birds and Beasts; that Men, Birds and Beasts have enjoyed a mutual intercourse of affecti∣ons: And the meanest Capacity finds, that every kind of Creature which af∣fords a sound, is known not only in its distinct kind by its tone, but every individual species of each kind is also known by their Guttural, Labial, Dental, or Rostral sounds. Nor is it prodigious to me, that the Serpent should afford such perswasive dis∣courses, finding by Common obser∣vations that all Beasts, Birds, &c. have a certain Raticination, and a Language to express it; the Horse speaks for his Provender, the Dog for his meat, and the Bird in the Cage for its seeds.

But I wonder more that Eve having doubtless a more perfect reason as yet in her unspotted Innocency, could be perswaded by a beast (or the Devil him∣self) from neglecting her husband. But they that will suffer their senses to

master their Reason, Love, and Obe∣pience, will quickly prove wholly re∣bellious: And therefore without her husband she replies,

Cap. 3. Verse 2. & 3.

2. And the Woman said to the Serpent, We may eat of the trees of the garden: 3. But of the fruit of the tree which is in the midst of the Garden, God hath said, Ye shall not eat thereof. I Observe that the Command was given to Adam before Eve was made of his Rib, but it seems Adam had imparted that Command to Eve, and that Command and in uncti∣on was sufficient for her to say, that We may eat, or we may not eat. The wifes obedience (implicitly) depending upon the husbands: He is to obey God, and she him; and in that she hath a double reward from God and him: But when she strays from her husbands dictates (for she had none from God) we see what a curse she brought upon her self, and on her tender and com∣plying husband, yea and upon the ser∣pent which (if not the Devil.) It may be meant only a piece of Courtship to her. And therefore it is dangerous to admit of Temptations against positive Com∣mands.

Neither shall ye touch it lest ye dye. Here she gave the Serpent (or Devil) the first advantage by a false reply: For first, God had Commanded Adam that he should not eat of the tree, cap. 2.17. and no mention in that Text of the fruit. Secondly, Nor did God e∣ver command that he should not touch it Thirdly, the tree of life was said to be in the miost of the garden, which was not forbidden; but the place of the tree of Knowledge is not mention∣ed; and he had Liberty to eat of the tree of life, but not of the tree of Knowledge: So that the Serpent had sufficient Advantage by the Mistake of the command. Whereupon,

Cap. 2. Verse 4.

The Serpent said, Ye shall not surely dye. You shall not dye, either for eat∣ing the Fruit (which was not mention∣ed) or for touching the tree (which is not Commanded) or for eating of the Tree in the midst of the garden (which was the Tree of life) and not forbid∣den. And when the Serpent had thus possest her, that she should not dye for eating or touching of that which was not forbidden, he returns to the

truth of punishment, yet depending upon the former asseveration, and saith, ye shall not surely dye. For the Serpent had got so much advantage by the dis∣course with Eve, and understanding the Nature of her death, not to be a seperation of the Soul and Body, but a deprivatian of Gods Love, did tell her to this effect; so good a God would not inflict so rigorous a punishment up∣on her; for she should not dye, but Live, and live now with farr more satis∣faction: For her eyes which were only as Senses, shall then represent all thing in their perfect Knowledge of them, For ye shall be like Gods knowing good and evil. But in this discourse hitherto both the Devil and Eve left out one expres∣sion in that command, namely, In the day thou eatest; they were both willing it seems to omit the point of time. And well may Procrastination continue as a punishment upon our humane Nature; she thought God would not be so pun∣ctual to a day, or it may be she did not understand what a day was, or it may be she had too various opinions of it, and not Considered as intended in Pun∣cto temporis, either 12. or 24. hours, or a year, according to the Natural mo∣tion

of the Sut: But it may be she con∣ceivd the day to be a Thousand years, which are but as a day with God. So that the day she should die should be a thou∣sand years after the Eating, or a time undeterminable. Some of these Con∣ceptions might make them omit the day; for it is certain, he neither sin∣ned the last day of his life, nor dyed the first day of his death. So that we may understand it to be a death Con∣tracted, but not instantly inflicted; and in stead of Morte Morieris, we may read Mortalis eris; Thou shalt dye the death, that is, thou shalt be Mortal, or have a daily disposition in thee to death.

Cap. 3. Verse 5.

For God doth know, that in the day you eat thereof then your eyes shall be opened, and you shall be like God's knowing good and Evil. Now the Devil boldly menti∣ons the day, when by his subtile intan∣gling discourses he had gotten the day of the Woman: But (poor soul!) it prov'd her night; Their Eyes which till now were open to see all sorts of Felicity, are now dimmed with the shades of ensuing Mortality; so that though they have Eyes, yet they can

see nothing, but the effects of their Ambition. For that knowledge of goodness which they had in perfection, by continuing in obedience to Gods Commands, is now turned by their disobedience to an imperfect know∣ledge, which is the greatest Evil at∣tending human Nature: For by this imperfection we scarce know what good is to be followed, or what evil to be shunned. Regions, Climes, Tempers, Accidents, and even Laws of Nations, giving Latitudes or Cir∣cumscriptions enough to puzzle the de∣voutest souls; and doubtless this is no similitude of a Divine knowledge, or to know as God, who I presume knows Evil no otherwise, then by suffering our Knowledge to be puzzled in at∣taining the unspeakable Mystery of goodness. And therefore the Targum of Jerusalem being tender, I suppose, in ascribing the knowledge of Evil to God, instead of you shall be like Gods, knowing Good and Evil; say, you shall be like the great Angels, who are indued with Wisdome to determin good and evil. And if the Planets and Spheres have their operations from the Angels, then the astrologians have the advan∣tage

of knowing good and evil by Collection: however, it is an equal infelicity not to know the distinction of good & evil, as not to be able to im∣prove the one, or prevent the other. And the Chaldee Paraphrase says, Ye shall be like Princes; as if Princes were to be the Judges of Good and Evil: For good or bad things (which some call indifferent) are made good or bad according to the Nature and obligati∣on of their Command.

Cap. 3. Ver. 6.

And when the Woman saw that the Tree was good for food, and that it was Plea∣sant to the Eyes, and a tree to be desired to make one wise Here we see the foun∣dation of disobedience: We first ar∣gue from necessity, It is good for Food; and without Food we cannot susteine Nature: and who hath more reason to be Careful of that then our selves? And why did God exhibit us the view of Food, yea and good food, if we may not be our own Carvers? Then we argue from Pleasure; does God (say we) Create in us organs of sight, and those attended with such Agents, that we are pleased and displeased ac∣cording

to our objects; & seeing content gives life to every fruition why should we not injoy what is most pleasurable? and at once please our taste and sight? And then steps in Ambition, and says, We shall not only please our senses, but our Intellectuals: We shall be wise as God, Angels, or Prin∣ces; that is, as any of our superiours. And thus by these insinuations we give our selves Latitude to our own destructi∣ons; and this is the ground of ru∣ine to Families as well as to States: The Servant would evade the Masters Commands, the Wife the Husbands, the Subject the Princes; Judging the Commands to be of small consequence, and so the breach easily forgiven, or advantagious to our selves, and there∣fore naturally dispensibe. But doubt∣less the less the command be the more we are obliged to perform, because the performance seems more in our Power; and the more advantagious it is to our private Capacities the greater affront we give to the publick by our disobedience, and ingrossing that which should be either common or restrained, by so being perswaded and resolved to disobey.

She took of the Fruit thereof, and did eat. This Fruit which Eve did eat is com∣monly taken for an Apple, but I can∣not tell for what reason, unless that Malum is Latine for an Apple, as also for Evil. And then the next doubt is (for none knew the original of Latine) whether Eve did speak Latine in Paradise. But the small reason that I have heard for the Apple is, because if one Cut an Apple cross the Core, that is, beteen the stalk and the top, the Beds of the Seeds are just ten in number, representing the ten Com∣mandments; all which Eve did at once break by eating the Apple, and that Fruit continues still which those ten marks. But whether it were an Apple eaten, or any other Fruit, as Ficu•• In∣dicus, &c. is not meterial; the breach of a command is that which is denoted to us, and our Ambitious Curiosity in medling or inspecting such things, though seeming trivial, yet are the Ar∣cana Imperii, and not to be toucht but by God, or Angels, or Princes them∣selves. Let the tree of Knowledge a∣lone; 'tis meat only for our superiors: you who are Subjects be content to

plant your Gardens, and sow your Fields, and converse with the innocent Beasts thereof, The Woman must not prattle her self into temptations, nor be courted by the subtilty of those who would beguile her into forbidden Acti∣ons. We see the Consequence; her diso∣bedience breaks the Conjugal Bond of obedience, and proves to be both the ruine of her self and her Superior. And as 'tis in private Families, so in States, Schismes beget Faction, Faction Se∣dition, Sedition Rebellion, Rebellion Wars, Wars Murders, Depopulati∣ons, and even ruine to themselves and the whole Fabrick of which they are Compos'd. So that certainly the great sin against God and Nature is disobe∣dience, and the greatest Ignorance is not to know the true Nature and de∣pendences of obedience, from a Child to his Parent, from a Servant to his Master, from a Souldier to his Captain, from a Wife to her Husband, from a Subject to his Prince; and not to be in∣tic'd, or go out of the Limits of either, till the guidance of Superiours directs us; wherein God is to be served in the first place, Princes in the next, and the other degrees according to subor∣dinations.

Yet the great deceit in these gradations is, that we are apt to say, That God would not have done what our Superiours Command, or would have done what they forbid. Wherein the safest and justest Rule is, Not to think our selves wiser then our Superiours, for they and we have our very orders and stations from God; and Angels, Princes, and Superiors are nearer to him in thier several degrees, then those who are subordinate to them. And he is a dangerous Casuist, who undertakes to cleave a Hair be∣tween a Superiours positive Command and his own private Judgment, of what is fit or not fit to be done therein. For the Orders of all Men, yea even of all Creatures, are so Known and ascertained, that it is only a Criti∣cisme tending to Rebellion, when by subtil perswasions of others, which is meant by the Serpent, or our own in∣clinations, we are diverted from that harmonious Method which God hath constituted in the Government of the World, and more especially of Men: And it is much better to err in the O∣bedience, then in the Repugnancie. If a∣ny one in his own time makes but a due

Collection of what Rewards he hath seen to the one, and what inflictions to the other, he shall need no other ar∣gument for the one, or disswasions from the other.

6. And gave also to her Husband with her, who did eat. What Moral man can say, but Eve was a kind Wife to let her Husband pertake of the plea∣sures of her Eye, tast, and great expe∣ctation of Knowledge? For with these three arguments did Eve present to him the fruit: And it was from a Wife, whose very Beauties (she being then in perfection) were temptation suffici∣ent to receive a meaner Present from so fair a hand, whose kindness was so full of duty and goodness, that he could not doubt of incurring the least prejudice from the tenders of her Love. And how could he, who had the com∣mand to forsake Father and Mother and cleave to his Wife, be so unkind, as to make the least expostulation or denyal of the Testimonies of her af∣fection? And possibly, (if the story be not altogether Allegorical) as some Fathers would have it, or Chemical, (according to Paracelsus) the Serpent might whisper in the Ear of Eve to

this effect: Well, you think Adam Loves you, when possibly he only pretends this Commnnd from God merely to deprive you of so great advantage as you may have by eating that fruit, and thereby be equal in Knowledge with him. Or it may be he is Jealous of you, because I have been so long discoursing with you; and therefore it may be he will deny you, because I have per∣swaded you to it. Upon the whole matter, it is an evident Testimony of his want of Love to you if he deny you so Kind an offer, or the grant of that wherein there is no trouble, but seeming advantages to you both by your Condescention.

Who at her perswasion did eat. It is a riddle to my thoughts, when I consi∣der that the fulfilling of the Law, and the breach of the Law, have both of them their foundation from Love. And in those the Jews were so Criti∣cal, that they accounted the number of the Mosaical Precepts to be seven hundred ninety and three, whereof four hundred twenty and eight affirma∣tives, which were what we should do; and three hundred sixty and five Ne∣gatives, which were what we should not do. And the Moralists call those Virtues, and these Vices. And the

truth is, in these there are no di∣stinctions Real or formal; for even Lust and drunkenness, &c. are but the Excesses of Love: so that the same God, who bids us Love, and gives us Variety of amiable enjoyments, Bids us also forbear Love. Now, how can the Temper of one Man give Law or proportion to the temper of another, and make that Lust which is but a dis∣charge of a different Temper; or that Drunkenness, which is but the natural satisfaction of thirst? And therefore are to forbear too severe a Censure, for every Man hath a proportion'd Love, some but sparks, some Coals, and some Flames; and it is (or ought to be) the wisdom of every Man to know the Temper of his own Love, and not thereby to bound or limit anothers; & his own (once known) not to suffer his Love either to injure others by a breach of Commutative Justice, or prejudice himself in not giving a true balance to his affections, by making that neces∣sary to his Constitution, which is but adventitious either by habit, or ad∣mitting temptations, or willful pro∣vocations. But herein we shew our true Love, when our Love is fixed in

obedience to the Lawes superiours, and by restraining our Appetites to subor∣dinate Loves, and bringing our Tem∣pers to observe superior Commands: for God commanded Adam that he should not eat; so the delights of the Eyes, the pleasures of the tast, the Inticements of the Woman ought to have been subservient Loves to the love of his command; and though there are certain natural and inherent Loves, as to see, and taste, even things desirable in themselves; yet he is most happy that can make his Nega∣tive Loves subservient to the affirma∣tives of higher Powers, and such Law as are made intentionally equal.

Cap. 3. Ver. 7.

And the eyes of them both were opened, and they knew that they were naked. We must not think that Adam and Eves eyes were shut in their Perfection, and opened by their transgression; for be∣fore they saw each other in their full Accomplishments of Nature, and had no cause to blush or be ashamed: But being now sensible of their Disobedi∣ence, and not knowing how to blame one another, her for tempting, and he

for yielding, they now not onely blush, and are ashamed of their Disobedi∣ence, but like the Beast, that by hiding his head thinks his body undiscerned; so they by making themselves Gar∣ments thought that their fault should not be discovered. And it still conti∣nues in the Nature of Man to find out shifts, clokes, and umbrages for his offences.

And they sowed fig-leaves together, and made themselves aprons. It is probable Adam made choice of these fig-leaves rather then any other, both for the breadth, substance, and excellent qua∣lities of repelling all Tumours; but whether of them they made Aprons, Coats, or Girdles, or Breeches, Tran∣flators differ: But the Targum of Jeru∣salem saith, Nudati erant a veste Onychi∣na, in qua creati erant; that is, They were disrobed of their Garment, which in the time of their Perfection was made of the Onyx stone. For there are stones in Italy of which they make most curious threds, and those spun into Cloth resembling our finest flexen Linen: and the like might be made of this. Now this Onyx stone hath a peculi∣ar quality (as Authors write) to strength∣en

the Spirits, and heighten Venery: And whether their offence was Vene∣reous, adumbraged under the name of forbidden Fruit, may be Considered on. And great Reason had God to be An∣gry, if they injoyed that forbidden Fruit, till God (as it were) had fully considered whether it had been more advantageous to Man to arise from the ground like the Mandrake, or the Sensi∣tive Lamb, or like Barnacles from trees or shells) or that there should have been Incubents and Succubents to dispose of their Nocturnal ejacula∣tions or decostations, without pain to Male or Female: like that of Adam and Eve, he only in the loss of a rib, she in being one.

Cap. 3. Verse 8.

And they heard the voice of the Lord God walking in the Garden. This voice and walking is not to be Considered in an humane sense, but every incli∣nation to good, or declination of what is evil, is a voice from God to incite or prohibit; And every Motion which tends to an act of goodness, or devia∣tion from evil, is within the Compass of Gods perambulation. He walks in

this world as his Garden, where we injoy all pleasing objects to the Eyes, and other senses, and by our senses we improve our Knowledge, both in Moral and Divine Concerns; his Voyce still attends, and his Motion gently perswades us. And yet mise∣rable Men as we are, we see and ap∣prove of the best things, but pursue the Worst. And it seems a strange Con∣demnation to be punisht for our inqui∣sition and tryal of all things, when∣as by sacred Writ we are advised so to do; and that those things which are good for us to injoy, yet are made destruction to us, by (as it were) a se∣cret Inhibition. So that our Tryal of all Things consisteth even of Nothing but Circumspections, lest in the most seeming Innocent Actions we should offend: For our Eating, Drinking, Sleeping, and inquiries into Lawful Knowledge, have in them almost un∣deservedly both a Necessity and Of∣fence: And therefore the Apostle might justly tell us, that we are to work out out Salvation with Fear and Trembling. And it is remarkable, that as God is said to be walking in a Garden, where Adam Committed his offence: So

Christ himself (as Religion teaches us) was walking in a Garden, and as Man he was Crucified for that sin in a Gar∣den. And he that will observe the Divine Motion of punishment shall find (both in Sacred and Profane Histo∣ries) Examples enough to teach, that God is (as it were) punctual in his pu∣nishments, both as to Time, Place, and Circumstance, even to the third and fourth Generation of them who hate him; which Third and Fourth I take to be a septenary time. And as Adam & Eve consists of seaven Letters, so their ensuing punishment was upon the sea∣ven Ages of mankind, whether Consi∣dered Individually to Man, or General∣ly to the seaven Ages of the World.

Walking in the cool of the day. God is said to be the Lord of hosts, to shew his courage; and a God of anger; and yet a God of patience, though provoked eve∣ry day. And even now when Adam had offended, and his offence known, yet he shewed not his anger, but walked without any seeming passion in the cool of the day. And it is of great use in Morality, when we know our temper to be inclined to wrath, or that we have just provocations thereunto, that

we endeavour to allay them by some outward or inward temperament; by walking, that is, by a private discussing of the matter; or by arguments of For∣bearance, to mould our thoughts from anger or revenge. And in a garden, that is, by Diversions; and in the cool of the day, that is, by mollifying or re∣frigerating of that heat, unto which the Sun of Passion would otherwise in∣cite us.

And Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden. I wonder that Adam and Eve, who had so lately eat of the tree of Knowledge, should so soon lose their Knowledge, to think that Gods Omnipresence could be sheltered by the shade of trees. And we are more foolish in following their steps thus; when we have done amiss, we run as it were from Gods presence, and in∣stead of imploring his forgiveness or assistance, we study which way to um∣brage our faults, and mix our selves with the society of others; as if ei∣ther the innocence of others should be a plea for our selves, or the diversions which Company affords should oblite∣rate the sense of our transgressions.

Cap. 3. Ver. 9.

And the Lord God called to Adam, and said to him, Where art thou? It is said that King Mithridates understood se∣venty two Languages, yet he had thou∣sands more to learn: for every indivi∣dual Creature hath a language, and that language (though diversified by Organs) is universally the same, for if several men of several Nations stand near a Tree, which by the force of the Hewers is ready to fall, the universal language is Take heed. And though men differ in Letters and Articulations, yet we differ not in the sense which the Tree kindly speaks to us, and the Standers by are Interpreters. And thus upon all occasions the voice of God by his several Organs calls upon us, and his voice is labial, dental, and guttural, even as ours; for if he speak from his lips, that is, things pleasing to us; or from his teeth, that is, things displeasing to us; or from his throat, that is, things indifferent; yet still in all he affords an intelligible voice to us, which Adam well understood be∣fore God said in express terms, Adam, where art thou? And doubtless the in∣visible

expostulations between them were to this effect: How now, Adam? Thou, whom I created from nothing; thou, whom after Creation I made superintendent of all Creatures, and for whose sake I made them all to be a pleasure to thee; thou, who wert to Prune & Dress those delicacies which I had Planted in the Garden; Thou, who hadst the freedome of Art to imitate and imbellish what I had fixt in the nature of each Plant; Thou who hadst the Knowledge of all Creatures, and a more particular, neerness to the Creator; must thou so se∣clude thy self, that I must say, Where art thou? Art thou performing thy duty? art thou injoying what I allow thee, or doing what I Commanded thee? And to this effect did the voice of God speak to Adam; who answered;

Cap. 3. Verse 10.

And Adam said, I heard thy voice in the Garden, &c. It is not enough to heare Gods reproving voice, but Di∣vines say, that to repentance there be∣longs Confession, Contrition, and sa∣tisfaction. He confest his fear, but not his fault; nor was there any Con∣trition, but for his Nakedness, not his Crime: and for satisfaction, it

was impossible, for he having diso∣bey'd in eating what was forbidden, he could not satisfie by uneating what he had eat. Vomit is not a discharge of drunkenness, but an additional Crime. Charitable Actions do not satisfie for extortion, but rather adds a greater Crime, by getting and dosposing of that which ought not justly to be at his disposition. So that he heard Gods voice, and shewed his Terror, but no Confession, de discovered his guilt, but no Contrition; he gives Excuses, but no satisfaction to a God who had been so kind, so liberal, so indulgent to him.

And I was affeard. The proper Eng∣lish word expressing Fear is affeard, not affraid; for affraid comes from Fray or Fraction of that Unity which ought to be with men; but affeard is from au∣ferre, or a supposition that something shall be taken from us. And the Latin word for Fear is timor, that is, a present apprehension te mori, that the object of fear will produce death to the event: for though we do not discoursively (as here) dilate upon the Circumstances, yet whatever happens to a man by loss or cross, yet the result is immediately

in the breast of man, timor, or te mori, that such an accident will occasion death. And I find it in the Syriac, (of which I have writ in my Preface to the Proverbs) where 'tis said, The fear of the Lord is the beginning of wisdom; 'tis translated Timor Mortis, The fear of death is the beginning of wisdom. And this was the beginning of Adams Wis∣dom in his imperfections; for whilst he was in Perfection he neither feared nor was ashamed of his Actions, or that Death would ensue: And Doubtles the nearer our Actions are done to such uprightness, the nearer wee are to his primitive perfection: But sin, or diso∣bedience, either to God or Man, cau∣seth both shame and fear. Now the reason of his fear is given;

Because I was naked. He was depri∣ved (says the Chaldee) De veste Ony∣china, of his garment of vertue which was restrained to obedience, in not eat∣ing the Fruit, or forbearing to do what was forbidden; in not dressing the Gar∣den, or pursuing just, honest and bene∣ficial imployments to himself and o∣thers; and thereby not doing what was Commanded, and being sensible that he had divested himself of his garment

Perfection, and that he had no defence for his disobedience, he tryed what the Shades of the evening and the trees would do.

And I hid my self. The Text saith not in what manner he hid himself, but it is much that neither the Tincture of his former perfection, nor the fear of God which is the beginning of Wisdom, which certainly he knew as well as So∣lomon. And we may see by this Text, that he had the fear of the Lord, yet it did not teach him Davids lesson, If (said he) I ascend up to Heaven thou art there; if into the deep, thou art there also, &c. For then he could not have been, so ignorant of Gods omnipresence, as to think that a few trees, or bushes, or caves, or the night could hide him. For my part I think his hiding an ad∣ditional sin equal to the eating the Fruit: first, by distrust of Gods kind∣ness, who might have pardoned him, if he had not fled from the offence; for this in our Laws Consummates the Crime: and next as great a distrust, that God could or would not cloath him in his nakedness. And it continues still an Error in his posterity, who (in Want, or Poverty, or in our offences) betake

our selves to subterfuges, which aggra∣vates the crime even with God and Man.

Cap. 3. Ver. 11.

And God said, Who told thee that thou wast naked? Hast thou eat of the tree whereof I commanded thee that thou should∣est not eat? This word Who might be an argument for the Prae-Adamite; as if there were some other man to con∣verse with, had not God explained him∣self in the sequel of the question, Hast thou eaten of the tree? &c. To shew, that even dumb Creatures may con∣vince us of our errors, and the virtues which are in them correct us of our vices. Things which are of a sanative nature tell us our charitable duty to o∣thers; things of a destructive nature tell us we are to avoid the doing of what is prejudicial to others. And it seems this tree had a double nature; it had a virtue to tell him the goodness he had lost by his disobedience, and an evil quality to teach him excuses. And 'tis no wonder this tree should have this double quality, when we see the Bee suck out of every herb Honey, full of good and medicinal virtues; and sup∣plies

her sting with a matter poisonous, hurtful, and evil. And the truth is, not this Tree onely, but all individual Creatures have their good and evil in them. The good of the Tree was in the present pleasure to the eye and taste, the evil was in some poisonous quality, which not onely infected him and Eve with all their infirmities, but by a traductive quality hath made us desire and do those things we should not. Nor need we wonder at this continuing quality, when we see the Gums of Trees continue a Balsom for an hundred years: And the Italians hold, that the longer some Poisons are kept, they are the more efficacious. And both of them have not onely pow∣er over the Body, but the very Mind, (which is very near of kin to the Soul.) So that the virtues of some things make men good by rectifying their tempers, the vicious quality of the same intoxicate, and make men mad or worse: Nay, the virtues of the same individual Creature restores to life, the vicious part a present death. But that which is more considerable, is the Nicety between good and evil things; many times good things prove poisons

by their ill use, and Poisons or ill things prove sometimes the best Anti∣dotes.

Cap. 3. Ver. 12.

And the man said, The woman thou ga∣vest to be with me, she gave me of the tree to eat, and I did eat. Disobedience is the Nurse of Ingratitude, and Ingrati∣tude of Impudence. Thus Adam in∣stead of thanks for his Meet helper im∣plicitly reviles God, who gave her; not considering that she was given rather to help then advise; or if to advise, yet he had the deliberative part in him∣self, to do or not to do, as he thought most prudent; but without debating that with God, he with impudence told God as it were, that it was Gods fault to give her to him; and since he had given her, and that he was to shew all expressions of kindness unto her, who had recommended it to him, he thought himself obliged rather to observe her then him: and thereupon without any more circumstance or excuse heard, She gave it me, and I did eat.

Cap. 3. Verse 13.

And the Lord God said to the woman, What is this that thou hast done? God

said to Adam, Where art thou? though he knew where he was; and to the Wo∣man, What hast thou done? though he knew what; yet neither of these kind Questions could beget a civil or con∣fessive answer, but the Man said, the Woman gave it to me; and the Woman said, the Serpent beguiled her: but nei∣ther of them, though they knew they had done the fact, would acknowledge their own disobedience in doing it; for then possibly God would have raised some Antidote from that, or some o∣ther tree, without a future Saviour, to have Cured the infection of the Evil, and to have fixt the benefit of the good. But she ungrateful and Impu∣dent as he, Replies, that the Serpent beguiled her, and she did eat.

And the Woman said, The Serpent be∣guiled me. There need no inquiry into the History of Nature, to know what kind of Serpent that was which beguil∣ed Eve, when as we see every Man is daily subject to be tempted by the same or the like Serpent. Pride is this Ser∣pent that tempts us to Ambitious acti∣ons; Covetousness this Serpent that tempts us to injure others; Luxury this Serpent that tempts us into forbid∣den

Embraces; Wine this Serpent that steales into our veines with argu∣ments of Collour and Taste, Improv∣ing the spirits, and solacing our de∣jections, until at last it so Captivates our Reason, that when God asks where we are, we cannot answer; or what we have done, we can only say with Eve, The Serpent hath beguiled us. Cer∣tainly it is a great punishment on our Natures that we cannot Judge; or if we do, that we connot refrain from Excuses, and make those offences, which in themselves are none. For Ambition rightly placed is a vertue, Covetousness Frugality, Luxury (if derived from the Constitution) is but a more natural desire, Wine a Com∣forter. He is happy who can carry a Balance alwayes in his Mind to weigh his intentions and actions: And what is thought or done, not to be too Cen∣sorious of himself or others. For there are certain positives wherein our Judgments connot err, and therein to say the Serpent beguiled, is no justifi∣able Excuse, but in things indifferent. Solomons Rule is very good, My Son, let not thy mouth accuse thy self of sin: make not those things sins which are, more;

and Commit not those, which Cer∣tainly are.

Cap. 3. 14.

The Lord said unto the Serpent. The Serpent is call'd the subtilest Beast, yet doubtless every Creature hath a pro∣portionable understanding of Gods voice. Psal. 19. The Heavens declare (or speak) the Glory of God; (which he first Communicates to them) the Fir∣mament speaks his handy work: one day tells another what is to be done the next, & one night certifie another what deeds are done therein, there is neither speech nor Language but their Voice is heard through the world. Every individual thing ei∣ther in its operation or virtual Com∣munication speaks that to others which God speaks to them: For speech is not only that of which the Ear par∣ticipates, but the other senses do (as it were) heare it equally with the Ear. We see the flowers speak their various colours; this flower says, I am Red, another Yellow, a third Mixt; and we do but repeat their speech in saying what Colour they bear. And besides, what individuals do afford our senses, they also administer discourses to our

Reason and Judgment; how this or that is to be virtually applyed: from one we get a letter, from another a syl∣lable, from a third a word, from a fourth a sentence, from a fifth an ef∣fectual speech. And all Creatures, though we know not how they under∣stand their proportion of speech which God speaks to them, yet they under∣stand it, and only Man hath the dispu∣tative part granted to him; for though the Serpent was the subtilest Beast, yet God would hear none of his subtile re∣plications or Evasions. But God said to Adam, Where art thou? And, Who told thee that thou wert naked? And, Hast thou eaten? &c. To which three questi∣ons Adam gave three answers; Thou gavest me the Woman; she gave it me, and and I did eat. Then he put but one Question to Eve, What hast thou done? To which she made two answers, The Serpent beguiled we, And I did eat: to shew that she also was Limited in her tongue, though she would give two an∣swers to one question. So that by this Text we see, that Man may enjoy a certain discourse, or ratiocination with God (for this was after Adams fall) but the Woman a very little. But other

Creatures are Subject to his Voyce without ratiocinating, for without An∣swer from the Serpent The Lord said to the Serpent,

Because thou hast done this, &c. It is not sufficient to refrain from Evil our selves, but we are not to tempt others to it either by precept, suggestion, or Example. That this Serpent had a Cunning wit the Text shews, that he was Beautiful, some Writers affirm; Whether he eat or not let Commen∣tators agree; for if considered as a Serpent, what good was the knowledg of good to him? if Considered as the Devil, the eating could not add to his Knowledge of goodness, because he knew more in his Primitive perfection then could be added to him by secon∣dare meanes. However we may be∣lieve, either by remembrance of his former Condition, or by eating this, he knew goodness notionally, not practi∣cally; but the Evil he not only knew, but tempted Eve to the Knowledge of it. And this by his subtilty and Beau∣ty, two such temptations to that sex, that their vertues must seem to resist the harmony of Nature by resisting of them, especially when they meet in one

Persorn. And herein methinks Eve was more excusable then Adam, for here was a Lovely Serpent, a delicate Fruit pleasing to the Eye, delightful to the taste, and of a promising virtue; What Woman could well resist those Temptations? Now Adam had no more to tempt him, (as appears by the Text) then an implicit Love and Kind∣ness to his Wife, for she gave it him, (without any perswasive induction that we read of) and he did eat. Now God did justly begin the punishment with the first offender (the Serpent) and gave sentence on him for tempting before he did it on those that were tempted, one being a premeditate, wilful and af∣fronting act, against his possitive Com∣mands, the other occasional.

Thou art Curst. Cursing is an inten∣tional Revenge, and Revenge is mine, saith God. But because 'tis sweet and pleasant to the tast, and indeed hath a relish of Ambition, we Mortals) who have only power to intend, and not a positive power to act revenge) do La∣vish our spirits into execrations, which is an affront to the Deity, as high as can be given; and it is oft seen, that by them they heap Coales of fire on their

own heads; for when there is such a Concretion of Evil spirits (as attend Curses) summon'd together, they must fix somwhere, and (saith Solomon) A curse causeless shall not take effect where it was intended: And then it must ne∣cessarily fall upon him that did intend it, which is but sutable to Divine Ju∣stice; and therefore in things provoking our passions we must follow Gods Ex∣ample herein, who first examined the fact by these Interrogatives, Where? Who? What? and those acknowledged, he gave his Curse, and not before: we are not to be guided by provocations, but deliberations; and the Targum says, God call'd these three, viz. Adam, Eve and the Serpent into Judgment before he gave his sentence; and we see that a Curse is a thing of that transendent Nature, even Man and Beast, and the Earth it self, have felt th'effects of it. And though David (a Man after Gods heart) did abound with them, as we may read in his Psalms, and imprecated God for their performance, and many of them granted; yet upon perusal of the History of his life we shall find many of them to take no effect on those he de∣sired, and some of them Retorted on

himself and family. God knows his own disposures best, and that many times the success of our Curses would be the greatest Curse to our selves, for he will execute them his own way. So that we shew our duty and piety to∣wards him in forbearing, and our greatest folly in pronouncing them.

Above all Cattel, and all beasts of the field. By Cattel is meant tame Beasts, and by Beasts of the field, wild beasts. (as I have shewn elswhere.) Now in the first part of the third Chap. the Serpent is said to be the subtilest of the wild beasts, and consequently more subtile then the tame, for their want of fears, and their having (by a domestick At∣tendance) almost all things necessary provided for them, they have need of that subtilty or craft which is requisite for the wilder. However the Curse seems first to descend on the tame beasts, which in our Translation is ren∣dered instead of Cattel, Cursed be thou above thy fellows; to shew that the tame were his fellows, for therein was part of the Serpents subtilty, to be too subtil for the tame, by his dissimulation of his tameness; and more subtile then the wild, by Contriving more inventi∣ons.

I must confess I am posed at the Almighties severity herein, unless it were because they were such fools to associate with a Beast of such a subtile and trecherous nature; and it ought to be a Caveat to all innocents, to be circumspect in their intermixture with such dangerous Companions; yet this daily happens both in Families and States; which can carse be prevent∣ed but by a sedulous care of our selves and actions, and well weighing the nature and inclinations of others; see∣ing it is our Fate to be intermixed with such, we mush abstract the wisdom of the Serpent from his subtilty, and be as wise as he, and retain that innocen∣cy wherein we are Constituted, whe∣ther it be like the Dove, or Lamb, or such other Creatures, whose gentle na∣tures ought to be our examples.

On thy Belly shalt thou go, and Dust shalt thou eat all the dayes of thy Life. The Targum of Jerusalem adds, Thy feet shall be cut off, and thou shalt cast thy skin every seaven years, and there shall be de••ly poy∣son in thy Mouth. Here the Targum ex∣plains this Curse by reading, that his feet should be cut off, and that he should cast his skin, and his mouth

be full of poyson which intimates, that he had feet, and that his skin or beauty was permanent, and that his breath was sweet and pleasing before the curse. Now it was not the want of feet that made the curse, for many creatures have the like want, as Snakes and Insects, yet are accompted perfect in their kind: Nor the eating dust, for most do so; for what creature in some proportion doth not daily eat it? For though 'tis said the Camelion lives by Aire, yet it is the Atomes or dust in the aire that nourisheth it: Nor cast∣ing the skin, for most creatures do so every seaventh year; and Physicians hold that the skins of serpents and Snakes so exuviated are very Medici∣nal, nor having poyson in their mouth; for most Creatures in some proportion afford the like, both Man and Beast; but the changing of that due frame, proportion and constitution to another which is worse, and that was, and still is the curse that hangs on us: For if our Eyes be made perspicuous, our Eares Musical, our Touch delicate, our Tast distinctive, our smell pre∣servative, our Limbs streight, and our Minde pure and serene, in bodies har∣moniously

Composed; yet if we dim our Eyes, deafen our Eares, vitiate our touch, taste, or smell, obfuscate our mindes by the ill contracts or ha∣bits of our bodies; These are the cur∣ses upon the use of forbidden fruits, that is, the use and habit of Evil Acti∣ons; for to use our sound and perfect constitutions otherwise then God by Reason prompts us to, is a decurtation of our feet, and an exuviation of our Constituted beauty, which sills us with such venomous qualities, that e∣ven our very Breaths are infections to those who are more virtuous.

Cap. 3. Verse 15.

And I will put Enmity between thee and the Woman, and between thy seed and her seed, and it shall bruise his Head, and thou shalt bruise his Heel. The Targum of Onkelous reads the latter part of this verse thus, Ipse Recordabitur, He shall remember thee, and what thou didst to him from the beginning, and thou shalt observe him in the end.

The Targum of Jonathan renders that part thus; Et erit, And it shall come to pass, when there shall be Sons of the Wo∣man which obey the precepts of the Law,

they shall use their endeavour to strike thee at thy head: but when they shall forsake the precepts of the Law, thou shalt study to bite them in their heels; but to them it shall be a medicine to thee, because they applied the medicine to the heels in the days of the King Messias.

This Text is of an ambiguous na∣ture; but because Jews and Christians make it the first Prophetick Text con∣cerning a Messias, and having written something of the Diversity of Religi∣ons, I shall refer this to some other place, to be discoursed of more at large. And though my Notions herein may differ from other Writers, yet without prejudice I hope to Christian Religion.

Cap. 3. Ver. 16.

And to the woman he said, I will greatly multiply thy sorrows in thy conception, and in sorrow shalt thou bring forth children. The Targum reads it, I will multiply thy affliction and pains by the bloud of thy vir∣ginity and conceptiou: which shews, that as the Virgin Mary without fraction of any Membranes, which causeth that virginate effusion of bloud, and conse∣quently pain; and also without pain in conception or eduction brought forth a

child: so should every woman ('tis sup∣pos'd) have enjoyed the like benefit, had not this curse come upon them. I confess, 'tis scarce conceivable how fra∣ctions or extensions of parts could be without pain, but we see how Oyls and other Arts prove Emunctions and Le∣nitives. And we need not doubt of the Almighties power and kindness in imparting unto them such knowledge, whereby they should have enjoyed a progeny with pleasure, both in Admis∣sion; Ejection, Conception, and Emis∣sion, without that Philosophical doom (not onely upon Man but other crea∣tures) that all creatures after Coition are sad; which I will not dispute whe∣ther it is because the pleasure is so short, or some intermixture of pain con∣current or expectant; so that there is an immediate and inexpressible sense of the departure of some Animal Spirits from them, which are to supply ano∣ther body, as it were robbing them of their Native properties. But for her complying with the Serpent, and there∣by disobeying God and Man, she is just∣ly doomed to those pains, which cer∣tainly are no way compensated with those pleasures which Tirisius tells us

of, for those pleasures which are, are rather Inductives, and insnare into pains and tortures, then any real plea∣sures: for we may observe, that those who enjoy the most, are loaded with Diseases and Distempers, either in Youth or Age, able to restrain the most Libidinous from enjoying their Phansies more then Realities.

And thy desire shall be to thy husband. Our Translation in the word Desire follows the Hebrew; and Desires are in Latin Desideriae, derived from Sydera, the Stars; in which formerly, and now in this Age, we place such an efficacy, as to think they have a power over, or vertue to guide our actions: and such a desire ought every woman to have towards her husband.

Other Translators call Desire Cupi∣ditas, from Cupid, which is Cuipio: that is, that our desires should be to such, as to whom we may attribute a Piety or Goodness: and upon the like account the wife ought to have her desires to∣wards her husband.

Others render the Latin for Desire Amor, that is, a morte: that she is to believe, he is of power to preserve her even from dying by his vigilant care

over her: and therefore she ought to have her desires towards him, even for her own preservation.

Others read Desire Conversio tua, &c. that she is to turn and move according as her husband thinks fit to govern: for going two ways can never be suc∣cesful and is opposite to a Conjugated Love.

Others read Necessitus tua; that is, Necessasesse; that is, there is so perfect a necessity in obedience, that it must be performed by the wife, lest she cease to be, or at least to enjoy any content∣ment to her self or husband.

The Targum reads it Appetitus tua, (a petione;) that is, whatever she desires of her husband must be in a submissive and petitionary way.

Now though our Version saith onely Thy desire shall be to thy husband, it doth not exclude his to her, even in the same senses as before recited: for doubtless as the question is undecided, whether we see by Extramission or In∣tromission: so it is in the desires be∣tween Man and Woman, whether the object of him attracts her desires, or the object of her attracts his; or whe∣ther it be an unexpressible uniting of

visuals in a moment; (by visuals I mean the form and figure of what is seen, as well as that which sees.) And it is hard to find out this Attraction by other demonstration then this or the like Experiment: Take a piece of Iron untouch'd by a Loadstone, and such an other piece of Iron as hath been touch∣ed, of an equal weight with that which is untouch'd; lay these upon two pie∣ces of Cork of equal weight, and flote them upon the edges of a vessel of wa∣ter: then fix a thred from side to side of the vessel, at an equal distance from the two Irons, mounted on their Corks opposite to each other, and the Irons with their Corks will by an equal pace swim towards the thread or centre to meet each other, and then both will joyn with an amicable embrace, as if neither would yield to an Attraction, but by a stately, easie, and equal mo∣tion, so mutually move to an union at their centre. And though 'tis said, her desire shall be to her husband, yet he is not to hide or retract his mutual and reci∣procal love and desires; but to let them meet in one centre and conjugated affe∣ction.

And he shall rule over thee. Regulabi•• in our Translation; that is, he shall be as a King to guide thy publick affairs: & dominabitur, says another; that is, he shall be a Director also in thy dome∣stick concerns. Both which we tran∣slate, He shall rule over thee; that is, be a rule or guide to thy actions. Or, as Stars are supposed to guide inferior bodies by their influence; so by his pi∣ety and exemplary life to direct and guide her to an upright conversation, and in all hazards of life and death to cherish or prevent them. And were this disposition in husbands, and that imitation in wives, the curse would be a blessing; but the curse is still in re∣fractoriness of obedience. And wo∣men are still subject to repeat what the Serpent taught, viz. that they may eat: that is, that they may tast of forbid∣den fruit, and take irregular courses, thinking to gain experimental know∣ledge, and that they shall not die, or be accused thereby for disobedience.

Cap. 3. Ver. 17.

And to Adam he said, Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree the which I commanded

thee, saying, Thou shalt not eat of it. It is the voice that gives the chief distincti∣on to the several kinds of living crea∣tures, and the species of those kinds are also distinguished by it; so that there is scarce any individual of any kind, which hath not some audible found or voice different from each individual of the same kind; and though each kind agree in the intention of their voice ap∣propriate to each kind, so that they understand each other, as the Horse his kind, the Sheep his; yet Man, who is the rational Judge, doth perfectly ap∣prehend (even in his imperfect station) that the individuals of each kind have different voices: even the Nightin∣gales differ, though not in their Notes, yet in their Keys, some higher, some lower. But in all creatures which have Musical voices Man undertakes the Umpirage: and in respect of his own race, there is no creature to whom he attributes so much pleasure, as to the voice of a Woman; and the more if he hath some additional Affection for her person: for 'tis known, that their very speech hath captivated some men, not for the Rhetorick of what she speaks, but the mere Phantasm of her

voice. And if we do this whilest we are under this state of Imperfection, who almost could blame Adam whilest he had the perfection of Judgment, and she the accomplishment of what could make her a perfect voice, so far to in∣dulge his harmonious mind as to hear∣ken to it? So that certainly God was not angry with him for this, but is was for his hearkening to her voice of tem∣ptation, to such a voice as did not on∣ly please the appetite of Adams ear, (for that was dispensible;) but such a voice as provoked him to an inordinate act, in doing what he was forbidden; for our delights and contentments ought to be guided, not by what is simply plea∣surable and contenting to our selves, but what is just and sutable to Gods commands.

Cursed be the ground for thy sake. We had need to take care of our actions, whenas we sey by the Text, and daily see how many Innocents suffer by our misactions. The Targum saith, that the ground was cursed because it did not warn Adam of this transgression. And it may be the Lord Bacon had his Phansie from the Targum, that the Earth was a great animal, and that the breath

thereof was the Sea, which caused the Ebbing and Flowing. If so then, as it had knowledge within it self of all Gods commands, so it ought to have admonished Adam, and not doing it occasioned this curse.

In sorrow (or tears.) Tears and Sor∣rows are synonimous, for we do not ex∣press our sorrows so effectually as by tears; for grones and sighs are but eva∣porations of our troubled spirits, but tears are a more condensed and con∣tracted evidence of our sorrows, as if recollected and distilled from all the suffering parts of Man. And there∣fore David prays, that God would im∣bottle his tears; of which I have spoke more in the Chapter of Immorta∣lity.

And though we ost shed tears for joy, yet they give such a compressure to all parts, that they seem to be derived ra∣ther from the cistern of sorrow then joy, because there usually follows such an immediate discomposure both to the body and mind of those who shed them.

Shalt thou eat thereof all the days of thy life. The Chyle that feeds us in the womb, the Milk when we are born the

varieties of food in our Youth and Age, is but a nimble transmutation of the Earth, so little, that the greatest part in few hours naturally turns to earth again; and that which stays longer, (our Bloud, Flesh, and Bones) is still but earth in various forms and colours, even every minute subject to accidental alteratioas into its original mass: this is our Curse. But what food we should have had void of such transmutations or corruptions, nor Schools nor Human Reason can inform us, onely our Faith believes, that when the days of life are ended, that our cor∣ruption shall put on incorruption, and our mortality immortality: in which state we shall be above the use and decay of Elements, because that Beautifical Visi∣on which we expect will make us per∣fect, without any other supplement but it self, which consists not in fulness of any matter, but unexpressible Illumi∣nations.

Thorns and thistles shall it bring forth to thee. We may observe that Gods curses upon those Innocents have some mixture of blessings; for the Earth is made part of our Human bodies, and Thorns and Thistles have their sana∣tive

vertues on us, as well as prickles to hurt us. Spina signifies as well the Backbone, wherein our strength and health consists, as those prickles which offend us. And Joseph of Arimathea's Staff was transform'd into a Thorn ra∣ther then any other Shrub, as a Signal of his Profession. And Tribulus (a Thistle) may as well be called Tri••bulla, a threefold Ornament, intimating the Trinity, which should be more disco∣vered to us, as Tribulations or Trou∣ble. And these Tribuli (or Thistles) have their virtues too as well as their offences: and it is remarkable, that one of the kinds of these Thistles is cal∣led Christs Thistle by the Herballists, up∣on supposition that the Crown where∣with Christ was in part crucified, was made of the pricky substance of that Thistle. So that as the Earth was cur∣sed in bringing them forth, yet they had some kind of honour to be made use of upon so signal an occasion. And Thorns are of that great use in this part of the world, as that whereas before things seemed to have a Community, now by Inclosures and Fences made of them each man enjoys his own proprie∣ty with more secureness. And the

Thistles give a testimony of the rich' ness of the ground where they grow and by Transplantation turn to an ef∣fectual nourishment, as Artichokes, &c. Thorus and Thistles do not ex∣clude more pleasant Plants, for amongst Gods curses there are blessings, and his mercies flourish with his justice.

Cap. 3. Ver. 18.

And thou shalt eat the herb of the field. Soon after Man was created, in the 29th. verse of the first Chapter, saith God to Adam, I have given you every herb, and it shall be to you for meat: there the Injunction was upon the Herb, that it should be for the food of man; but here 'tis said, Thou shalt eat the herb of the field, and here the Injunction was up∣on Adam to eat. He was at some liber∣ty before to eat, but now his food is restrained; and therefore some do que∣stion whether we do not multiply A∣dams transgression by our continued eat∣ing of other creatures, which were not then allowed to us: for if we consider the numerous living creatures, whose bloud is shed to fill our Appetites, we have nothing almost to plead for the doing so but Custom, or some necessi∣ty

to lessen the number of those crea∣tures, lest they should grow so numer∣ous as to destroy those herbs of the field that should feed us; or their Carca∣ses by death be more offensive then the Ordure which we extracted from them. So that by this extravagancy of food we seem to continue our curse, in that we cannot frame and comply our Appetites to that which doubtless would be most beneficial to our tem∣pers; especially if we consider the vir∣tue of herbs, either in their flowers, brauches, or roots, not onely sanative, but more safely nutrimental to our health then any other food.

Cap. 3. Ver. 19.

In the sweat of thy face shalt thou eat bread, untill thou return unto the ground. As Tears proceed from the motions of Joy and Sorrow, and seem to be extra∣cted from the most internal parts, and so distilled from the eye, the most deli∣cate part of Man: so Sweat by labour or pain is the extraction of the outward parts into a liquid matter, passing through the Pores, to ease it self by discharging that oily and watery sub∣stance. Now some parts are more apt

then others to vent it, and such in Phy∣sick are called the Sudatory parts, as the Armholes, &c. because being na∣turally kept more warm, the Pores are more passable: Now the Brow or Face being more bony then those, yet do as quickly send forth that humour as the other parts, and the rather be∣cause the Spirits run towards the Brain, and that Pan hath many Sutures about it, through which that humour is more quickly vented. And there is some re∣lation to the word Sudor Sweat, and Suturae Sutors; for through those the Brain doth more easily purge itself by Sweats; and they more commonly up∣on the Brow, near which the Sutures are, then any other part.

Thou shalt eat bread. It is not pro∣bable that Bread (as we now take it) was known in Paradise; therefore the word Cibum is more used by Tran∣slators then Panem: that is, whatever food he should eat for the future, he was to labour and take pains for it, and that must necessarily produce sweat to the brow or face.

Untill thou return to the ground: for of dust thou wert made, and to dust thou shalt return again. Concerning these read

my Discourse of Immortality. The Targum adds, And from dust thou shalt rise again, that thou mayest give a reason for all things thou hast done in the day of the great judgment.

Cap. 3. Ver. 20.

And Adam called his wife Eve (or Eva) because she was the mother (filiorum) of all (the sons of men) living. If we will give credit to the History of other Nations, there were other people then in being, and many years before; but the Chil∣dren of Adam and Eve (say they) were the select people from which God did derive that Church, which hath spread over the greatest part of the world; first by them, then the Patriarchs, then the Jews, then Christians: and the Turks and Jacobines assume an Interest, and do as hardly admit us as we them to the undeniable Progeny of those two Ancestors. But all agree, that at one time or other we came from the earth both by Father and Mother; and by experience we agree thither we shall return again: and most agree to a Re∣surrection of rewards or punishments for our virtues or offences.

Cap. 3. Ver. 21.

And to Adam and his wife the Lord God made coats of skins, and clothed them. Our English cannot render the words better then coats and clothed; though we can∣not suppose that there were either coats or clothes in the infancy of the world, unless we will make it an argument for the Prae-Adamites: but according to the Arabic they were clad with the Hides of Beasts. But the Targuim of Ʋz saith, God took off the Serpents skin which tempted them, and put it on them: and it was but just that the Tempter should be so served; and 'tis wished those garments have not infused such a continued subtilty into their successive Generations, that the most part of the world consists of Subtilty and Cheats even to this day, and their former gar∣ment of Onyx or Virtue is now scarce known to us but by its name.

Cap. 3. Ver. 22.

And the Lord God said, Behold, the man is become like one of us, to know good and evil: and now lest he put forth his hand, and take also of the tree of life, and live for ever. The tree of good and evil, and

the tree of life, have been discoursed of in the precedent Sections: that which may be added concerning the tree of life is, that it should have such virtue as to make Adam by his eating thereof live for ever. It is much that Eterni∣ty should so puzzle the world, whenas we see here that it had been gained merely by the sense of tasting or eat∣ing; for certainly even the best things we know or can attain to come first to our Senses, then to our Reason and In∣tellect; yea, even the greatest Notions of Faith have their original from some Sense, because by being sensible of things which Sense illustrates to us, we believe greater that are not so sen∣sible: And Eternity it self is appre∣hended by us with the contemplation of a Beatifical Vision, which we see comparatively by those glorious crea∣tures of light, &c. which with varie∣ty of contentments we daily behold; and so by the gradations of whatever we see, touch, taste, hear, or smell, the Contemplative man may mount them to such a pious degree, that every sense will as it were injoy a present eternity, which doth not altogether consist in an undetermined continuance, but in a

continuance which infolds all imagina∣ry contentments, which can be gradual∣ly supposed by the most elevated sen∣ses. And though Adam was debarred from eating of this tree, yet our Divines say, that we now eat it Sacramentally; & without a Manducation there can be no Sacramental Faith. So that Sense is the first act which leads us to an in∣effable higher sense, communicated to us by that tree of life of which we so eat; and this gives us so perfect a sense of eternity, that this thin shadow of Mortality cannot keep even the pre∣sent fruition from our senses, and those senses wrap us in their present enjoy∣ment. For we see in common Experi∣ments, that Salts (and things of such agile natures) pass with ease through several Mediums: so may our Seases if they will imploy their activities other∣wise then to carnal uses. Which Adam not doing,

Cap. 3. Verse 23.

Therefore the Lord God sent him forth to till the ground, from whence he was ta∣ken. It appears by the seventh verse, that Adam was made of the dust of the ground, not within the circuit of the

Garden or Paradise; and in the 15. ver. that he was put into Paradise, and there to dress and keep pleasurable what God had made pleasant to him: but here in this three and twentieth he is put out of the garden to till that ground from whence he was taken; and there by tilling to adde Art to Na∣ture, to change his pleasure into labour, and his ease into industry. He, who was the first man, had but a small en∣joyment of felicity; and we, who are his successors, feel the momentariness of our contentments here; they pass away like a flash of Lightning, which vanisheth with its sight. Advance∣ments to Honour do but tumble us so many degrees lower, Riches sill us with cares, Plenty with diseases, Pleasures with sorrows; and the same dust that in the Sunshine of Prosperity is raised beyond its centre, is by the Showres of Adversity turned into mire and dirt, and made so contemptible, that all pas∣sers by do shun it. And thus by a cir∣cular motion we are made, exhal'd, de∣prest, and involved in the restless com∣mon mass of earth, undistinguishable from all things. But in our souls, which seem to have nothing to do here,

but to attend the motions of our dust, and to give an account of every atom thereof, when the Cherubims shall be permitted to admit us into that heaven∣ly Paradise, which we believe is reserv∣ed for us.

Cap. 3. Ver. 24.

So he drove out the man, and he placed at the east end of the garden of Eden Cheru∣bims, and a flaming sword which turned every way, to keep the way of the tree of life. The Arabick Translation saith Angels instead of Cherubims, which word Angels in a general notion in∣cludes all the Degrees of Angels: now the Schoolmen agree that there are nine Orders of them, viz. (according to Dionysius) Seraphims, Cherubims, and Thrones, Archangels, Angels, and Ver∣tues; Dominations, Principalities, and Potestates. Yet they do not all agree in the ranking them; for some place Cherubims in the last Order but one: but whether first or last, we find the Order of Chetubims onely ap∣pointed to this service. And as for the Flaming Sword, the word Versatilis is used here for Turning every way, and is the same word which described the Serpent that tempted Eve, viz. Serpens

versatilis, and thereupon it may well be conjectured, that by this flaming sword, &c. is meant an order of evil Angels, appointed also to guard the way to the tree of life. For as there are Nine Orders of good Angels, so the Schools make nine Orders of Evil Angels, viz. Belzebub, Diabolus, and Be∣lial; Asmodeus, Sathan, and Merim; Abaddon, Asteroth, and Mammon. Now of these Merim (the sixth Order) is cal∣led Daemon Igneus, and is that Order (say they) which guides the Lightning and Thunder, and all ignital motions: and the study of Divination by fire is called Piromancy. So that this Tree being kept by Evil Angels, Intimates to us that Immortality should not be gained by any of the race of Humanity, untill God thought fit to open the way to it, and dismiss those Guards, and then the Good shall eat of that tree of Life, and the one thereby enjoy their endless felicities, and the others their endless miseries, if Origens Opinion be not more favourable to the latter. But concerning Angels I have written else∣where.

Cap. 4. Verse 1.

And Adam knew his Wife, and she conceived and bare Cain, and she said, I have gotten a man of the Lord. The A∣rabic Translation saith Coivit instead of Cognovit; however both words signi∣fie the Doing the Act of Generation, which is still but a Tilling of earth, according to command. For how many have died in the very act, either by suffocating of the Spirits, or too violently transmitting them? But I observe, that the word Cognovit is used by almost all Latine Translators, and I conceive justly rendered from their Original, which comes from Cognitio, Knowledge. And therefore we need not wonder that so many Philosophers did contend, that the Venereal Sense should be ordained a Sixth Sense, be∣cause (as I suppose) all our Knowledge is made Derivative by that act. Be∣sides, the commixture of Spirits in Coi∣tion make such Congratulatory ex∣pressions to each other, that their very souls seem to be in an Extacy, whilst the spirits are thus in Communication, and mutually imparting, as it were the Method of Creation, now in the in∣stant

to be traduced into a procreati∣on. By the way I observe 'tis said, that God drove out the Man, but the Womans expulsion not mentioned; yet here she shewed the first example of her goodness and kindness, without Cumpulsion to follow and accompany him in all his labours and misfortunes, which is the most excellent property of a wife: yet she was no sooner come into the wide world, but she shewed her Ambitious mind; for the Targum of Jerusalem reads this, and Adam knew his wife, who desired an Angel: and that Targum saith, that she Conceived and brought forth Cain and said, I have got a Man, or Angel of the Lord; from whence that opinion might arise, That Mens bodies were only prisons here below for Angels, and that which we call souls are no other then impri∣soned Angels, and that after this Con∣finement they return again to the Bea∣tifical vision. However her ambition was punisht in her production of Cain, who set the first bad example of Cru∣elty and Imhumanity.

Cap. 4. Ver. 2.

And she again bore his brother Abel: and Abel was a keeper of sheep, and Cain a tiller of the ground. We find nothing in this Text of the Education of A∣dams two sons in their Infant years; but so soon as they were fit for im∣ployment, Adams discretion guided the choice, and Eves fondness did not ob∣struct it, (which is a good rule for mo∣thers:) He saw the mild nature of A∣bel, and robustous nature of Cain, (as is evident by their story.) And it is said here by the Septuagint, Fact us est instead of Fuit; Abel was made, that is, Abel by that nature which God had infused into him was made fit for that Imploy∣ment: And Adam perceiving his sons temper pursued it, and made Abel, that is, imployed him in that calling which was sutable to his nature. And the like Adam did by his son Cain, accord∣ing to his nature. We cannot force the temper or natural inclinations of our children, but when we know them, we should rather improve then divert their honest inclinations; and certain∣ly these two Imployments, as they were at first insused into the two sons

of Adam, so there is room enough for all their posterity to take a share of them. For if we consider the Pasto∣rul life of Abel, which is not onely re∣strained to Sheep, for pastor is as well a Herdsman as a Shepherd, but hath a la∣titude of inspection into all such Crea∣tures as keep together in Flocks and Herds; which indeed is most usual in tame beasts: and from thence we learn Wisdom, Sagacity, Sobriety, Tempe∣rance, and almost all Moral vertues; by them we come to know Govern∣ment, the effects of Union, which keeps them from danger; and indeed almost all Physical Notions, as well Terrestrial as Celestial: and therefore it is no marvel that a Pastoral life hath such real and universal Encomiums, seeing it affords not onely all the varie∣ties that Contemplation can afford or administer to us, but withall so multi∣farious a mixture of the Active life, that nothing can be more satisfactory to us; especially if we consider the Products of those Creatures which are under their Tuition, whether alive or dead, by their Wool, Hair, Ordure, Teeth, Fat, Entrals, &c. (of which I have writ elsewhere.) Next, if we

consider the Agricolist from Cain, where Industry, Art, and Nature do concur; how many various Productions there are to encourage Labour and Art by several Grains, Trees and their Fruit, Quarries, Minerals, and Earths, we may safely conclude that there is no Constitution but may be fitted with a sutable Imployment, both advantage∣ous to themselves and others. Nei∣ther can any Parent be to seek in their election and recommendation of Im∣ployment to their Children, because their Infant years seem as it were to be allowed to the Parent, during that time to weigh and consider of Imployments adequated for them. Now those other Professions, which fill the world with Contests, are not the proper Imploy∣ments which were transmitted to us by Abel and Cain, but rather adventitious and intrusive; and we may see by their stories how dangerous it was and hath been to admit a Diversion from those Original Rudiments, especially in ma∣king Religion their pretence, as will be shewn in the next Discourse between Cain and Abel.

Cap. 4. ver. 3. to 17.

A Digression concerning Cain and Abel.

And Cain offered to the Lord of the fruit of the ground, and Abel of the firstlings of his flock; and the Lord accepted Abels, and not Cains. Whereupon Cain was an∣gry, and upon dispute with Abel slew him, for which God was displeased, and banished him. But yet Cain seemed to repent of the fact, whereupon God in favour set a mark upon him that none should kill him: and he went and lived in the east of Eden, where he begot children, built a city, and called it by his sons name. What had Cain to do with a voluntary oblation of his la∣bours, (for as yet we see no order therein from God) as if he took a pride in them? Abel had as much reason to begin as he, but Abel did not meddle in such matters, till Cain set him an ex∣ample: and this may be the chief rea∣son why Cainn sacrifice was rejected, whatever Josephus affirms; for hereby he did intrude to that which did not concern his vocation, and afterwards as it were to sit in judgment with God Almighty, by disputing what Sacrifice was acceptable, and what not, and why

God refused one and accepted the o∣ther, and which should be best the Contemplative or Active life. In which controversie methinks I hear Cain (as discontented at Gods refusal) say to Abel; Is this that just God our father Adam tells us of? Was it Ju∣stice in that God, think you, to punish him so severely for eating a little fruit; whereas he that had power to make him, had as much power to hinder him from committing that offence a∣gainst his Creator? Was it Justice, think you, to banish him from all fe∣licities, and make him the subject of all miseries, who but a little before was made his Image and similitude? How can it consist with a Divine Power to be so inconstant? Or was it Justice towards me, that seeing we were commanded to till the ground in the sweat of our brows; and ac∣cording to that command I have dig∣ged and delved, and from my industry, and meerly from a pious mind, have dedicated my Labours to him as an acceptable sacrifice; was it Justice in him to refuse my sacrifice, and ac∣cept of yours, brother Abell? for you lead a meer Lazy life, and offered no∣thing

as the Issue of your sweating Labours, or worthy to be esteemed a sacrifice; yet doth this God accept of your Laziness, and reject my Indu∣stry. And therefore (saith Cain) I understand no more than this, (which is the Targum of Jerusalem) that there is a God that created the world; but yet he governs without any relation to good works, and is meerly partial; for else why should he accept thine, and not accept mine? And the Tar∣gum of Jerusalem makes him more passionate, and affirms, that there is no judge of good or bad, nor no world to come, nor reward for the just, nor punishment for the wicked, nor that the world was created or governed by his mercy, because (saith he) my of∣fering is not accepted, and thine is. But Abel was as positive (in which the Targums agree) who replied and said, There is a God; that he is no ac∣cepter of persons; that there will be a day of Judgment; and that he is a Righteous Judge; and that there is another world to come; and that there is a reward for the just, and a punish∣ment for the wicked: and this affir∣mative was sealed with Abel's blood;

for in this heat of contest Cain slew him, and thereby made him the first Martyr for Religion. And thus we see how the Disputes of the Ceremo∣nial parts of it introduced the questio∣ning of the Fundamentals, (as at this day:) and here we see Disputes turn'd into Passion, Passion to Rebellion, (the younger Brother, that is, the inferiour against the elder or superiour;) Rebel∣lion to Murder, and almost the highest Murder, Fratricide. And yet it is a Riddle to us, how God disposeth of his Justice; for notwithstanding Cain's great offences against God and Man, by murthering his Innocent Brother, by his rugged answer to God, (Am I his Keeper?) and by his despair of God's Mercy; Yet I say, Cain, being con∣vinced (as appears by his acknowledg∣ment) that he had finned both in shed∣ding bloud, and denying God's Power, Goodness and Justice, order and dispo∣sure; and that his sin was beyond for∣giveness, and greater than he could bear; God was so merciful as to set a mark upon Cain, to keep him from dan∣ger: and Cain had so much glory in the world as to build a City for a Monu∣ment to his posterity; whilst innocent

Abel never obtained any higher Me∣morial than a great stone called by that name, 1 Sam. 6.8. and that bloud which lay weltering in the dust, was called the bloud of Righteous Abel, Mark 23.35. neer 4000 years after the shedding of it. From whence it may be observed, that unless we know the time, circumstances, occasions, and secret reasons and designs of God's disposures, we cannot make any true collections who are good or bad by outward appearances, actions, or acci∣dents; for the good endure Miseries, and are punish'd with infamous death; the bad go free from impunities, and enjoy felicities, Titles, Honors, Preser∣vations, and pass in quiet to their graves, and both good and bad have sometimes a share of both. Nor is it possible to make a Judgment or these Rewards, because no man can punctu∣ally know the exact time of anothers Conversion or Perversion; that secret is only known to God himself, and we are not to doubt of Gods Power or Justice from the Consequences of hu∣mane felicities or infelicities; or think that present Rewards are Gods appro∣bations, or infelicities his inflictions:

nor ought we to trouble our selves with the Method or differences of o∣ther mens devotions, but we are to mind our own quiet or industrious Im∣ployments, there being sufficient choice (as I said) out of those principles of Pasturage and Agriculture to busie all sorts of ingenious Natures and Tem∣pers, without medling with any Con∣troversie in Devotions, or questioning of God's acceptation of what we or others do, being done with outward Conformity of worship, and inward clear intentions to please him. For the business of Religion is a particular Imployment not pertaining to Pastu∣rage or Agriculture, which, as I said, contains all Temporal Imployments. And when men did multiply, God did think fit to set up Melchisedeck, which was thought to be Seth, because men for the future should not make their voluntary Oblations without directions from such a function as was properly ordained for it. And after him the Levitical Order, purposely to direct and instruct men in their duty of Devotion and Spirituals. And as Cain and Abel were punish'd for intruding into their Function (which may seem to be then

dispensible, in respect there were none ordained to it,) so it is as inconsistent and dangerous for that Order to med∣dle with the Functions of Cain and Abel, unless it be by way of inspecti∣on, or contemplation of God's Crea∣tures, but not of occupation or mix∣ing of Functions; for by one the State is destroyed, by the other the Church. And I further observe, that the first Priest we read of was King of Salem, to shew that the directions in that fun∣ction did proceed from the King or Government, which is best able to judge of its own Method in offering to God what is fit and consonant to its constitution: and the Order of Priests are to give their sutable instructions, so as these different Vocations may neither interfere nor incroach on each other, as properly belonging to the su∣preme Magistrate to keep them in a true Balance.

Cap. 5. Verse 3.

And Adam lived a hundred and thirty years, and knew his wife again, and be∣got a Son in his Likeness, after his Image, and called his name Seth. For she said, God hath appointed me another seed instead

of Abel, whom Cain slew. I observe that these two exemplary Parents did not torment themselves with passion for the murther of their eldest, and deprivement of their youngest son; or that they (as it were) lost them in the prime of their youth, when they had been instructed in civil and Religious duties, and were Capable of such Im∣ployments (as may be collected by the Text;) or for the want of such asso∣ciates and assistants to their injoyned Labours: None of these (I say) did promote a passion in them, or any re∣luctancy against their Creators dispo∣sure, it seeming equal to have no Children, or to have them with the care of Education and the anxieties in the loss of them, or the discontents which may happen by their ill deport∣ments; but with patience and silence they undergo what God thought fit to permit, and a blessing did follow it; for he had another son in his Likeness after his Image, which (saith the Tar∣gum) was like him in features, and like Abel in goodness of disposition; for as Abel was a keeper of Sheep, and Cain a husbandman, this son Seth (as is conceived by some) was that Melchise∣deck,

as I said, who was a Priest of the Living God. And thus in some measure every mans Patience and sub∣mission begets some Reward, which hath a similitude to his expectation.

Cap. 5. verse 4.

And the dayes of Adam after he begat Seth were eight hundred years, and he be∣gat Sons and Daughters. According to some Rabbins Adam had thirty sons and thirty daughters; and though it be said here, he begat sons and daughters; yet it doth not exclude such danghters as were begotten before Seth, which those Rabbins say were two, Calma∣na and Deborah, and that they were the Wives of Cain and Abel, and if so, then probably when Abel was slain Cain took them both to be his wives; and then admit that they were all four born within four years of Adams Ex∣pulsion out of Paradice, then within thirty years they might be all four ca∣pable of procreation, and have Chil∣dren; so that the pre-Adamite needs not seek for the assistance of another Nation to People the Land of Nod, or the City of Enoch, since upon an easy multiplication in less then one hundred

years, they and their progeny might easily produce and carry thither above five thousand persons.

Cap. 5. verse 5.

And all the days of Adam were nine hundred and thirty years. Eternity is so Circular, that a thousand years are but as a day, and a day but as a thou∣sand years; our knowledge of it is in the Abstract, and therefore there is framed to us some Epoches and progres∣ses by which this Eternity moves in its Circle; and to pass by Minutes, Hours, and those smaller gradations, we come to days, weeks and moneths, and years; and we make the Year to consist of Moneths, the Moneths of Weeks, and the Weeks of days. Now those who are not guided by those pro∣portions, do make a diversion from these equal paths wherein Eternity would guide us; and those who seem to be confounded in their va∣rious Commensurations; for some ac∣counted four weeks or eight and twen∣ty days to be a year, others seven moneths or eight and twenty weeks; others accounted their years by Win∣ters, others by Summors; some by

Nights and Dayes artificial, suppo∣sing I presume the Winter to be the dead time of the year, and the Night no part of our life, and therefore ought not to be Computed within the compass of the Living year. But in later Ages the year was settled ac∣cording to the Natural day, consist∣ing of four and twenty hours, and the Sun and Moon dividing it into twelve Moneths, or thirteen Moones, or fifty two Weeks; within the year contained three hundred sixty five dayes; but there happening six hours over in the yeare (to supply all defects by way of Intercalation) they have ad∣ded one day at the end of every fourth year, which is called the Bisseztile or Leap year, because in that year by that addition of one day there happens two days which must necessarily be cal∣led Sextilis Calend arum Martii, by rea∣son of the interposition of that day, consisting of the forty six hours inter∣posed; so that all those lesser Compu∣tations of the year being reconciled to my hand, I may go clearly upon the Literal sense (as I have hitherto done in these discourses) and affirm, that Adam lived Nine handred and thirty

years, accounting the years either ac∣cording to the Julian or Gregorean Set∣tlements, one being but 186. days more then the other in 930. years: For were it moneths or quarters, Mahala∣el and Enoch, who begat children at sixty five years, would not have been out of their Infancy when they are said to beget Children: nor do I see any ground why we should doubt that they lived so many years (accounting accor∣ding to our Computations) when as they were neerer to the original perfection wherein Adam was made, and knew the sanative virtues of all things; nor had they those temptations of Exorbi∣tancies which grew up with the exube∣rancy of the world. Besides, we see even in our times to what great Ages Men and Women have arived even to two and three hundred years, though Climes, constitutions, vitiations by food, and other inordinacies do dis∣temper that harmony of nature, by which our forefathers did subsist.

Now nine hundred and thirty years want but seventy of a thousand, and a thousand are but as a span; the span is but what it can grasp, and why should we labour to grasp that which

(whether we hold or not) is equal at present, but disadvantagious not only in the riddance of Anxieties, but also procrastinating those happy Expecta∣tions, which even Common Reason guides us to believe. For though there is no mention made in our Translations how Adam was disposed of after he di∣ed, yet the Targum of Jerusalem says, Mortuus est, & collectus fuit e medio Mundi: And it is sufficient he was ta∣ken out of the midst of the troubles and anxieties of the world. And there can be no doubt, but that he who was imprisoned here nine hundred and thir∣ty years for his offence, and had worn the badges of mortality in the skins of dead Beasts for his cloathing, and digg'd his grave so oft in cultivating the Earth, as a reward for his fruga∣lity and industry (after his death) enjoy∣ed such quiet felicities as I hope will be given to all such as shall live and die here in a clear submission to our Creators Will.

And he died. We read of three sorts of death; the Violent, which befel Abel; the Natural, Adam; and the Transmutative, Enoch: yet these di∣stinctions relate only to the manner,

for death is the same to all; and as the Poet saith, there are a thousand ways to it. If it be forced, 'tis still a death; or transmuted, (which is a kind of in∣sensible force) it is still a death; or according to the extent of Nature, when she or the soul being weary of the confusions of this life, retires and hides it self from performing any fur∣ther offices to the body; it is still a death. And though Adam is said to live nine hundred and thirty years, which is three hundred thirty nine thousand six hundred thirty six days, (in which I compute the Bissextile days) and if those days be accounted by hours, and those hours by minutes; yet it may truly be said, that so many minutes as he lived, so many minutes he died; for the Casualities which occasion death are as many as those which attend our lives, and therefore he which lives longer than another, passeth by only so many more Casual∣ties; his life is not the longer, though prolonged, because death hath still an Interest in every prolongation, and is so clearly concerned, that 'tis not to be judged, who is living or who dy∣ing. At our Birth we break the Pri∣sons

of Death, and lie at the mercy of Midwives, or other Keepers for our Evasions; in our Infancy, Nurses and Tutors; in our Youth, our Extrava∣gancies; in our riper years, our dis∣cretion and indiscretion, madness and sobriety, are equal attendants; in Age, diseases and infirmities are ready to usher us to the Grave (a more severe Prison;) and yet with little difference, for the grave of the womb gives life to us, and the other by our death gives life to multitudes of vermine; they by Corruption enrich the Earth, the Earth by that fertility affords us food, that food supports life: And so there is a Circulation of Generation and Corruption; and those possibilities being in either, 'tis hard to judge which is living which dying. And it is not only thus in Terrestrials, but even in Celestials: The day dies, the night produceth another, that dies again. And so in those glorious Creatures in the heavens there is also a visible Ro∣tation of living and dying, and our life and death is but as night and day. And it seems an incivility towards God, or rather an affront to his disposure, to desire a long life, as if we would

afford no room to our successors, or permit God to be seen by any but our selves in his unexpreffible variations. And therefore the most consonant way to our Immortality is to live in a con∣tinued mortification: For so we shall live by dying, and die by living.

Notes

• § 1.
• § 2.
• § 3.
• § 4.
• § 5. See Part 1. Sect 15.
• § 6.
• § 7.
• § 8.
• § 9.
• § 10.
• § 11.
• § 12.
• § 13.
• § 14.
• § 15.
• § 16.
• § 17.
• § 18.
• § 19.
• § 20.
• § 21.
• § 22.
• § 23.
• § 24.
• § 25.
• Ecel. 5.
• § 26.
• § 27.
• § 28.
• § 29.
• § 30.
• § 31.
• § 32.
• § 33.
• § 34.
• § 35.
• § 36.
• § 37.
• § 38.
• § 39.
• § 40.
• § 41.
• § 42.
• § 43.
• § 44.
• § 45.
• § 46.
• § 47.
• § 42.
• § 49.
• § 50.
• § 51.
• § 52.
• § 53.
• § 54.
• § 55.