respect of Man we may so apprehend them without offence because otherwise Gods Omnipotency cannot clearly be conceived by mans capacity But as to these words made framed and formed as they are notionally dist inct from Created they may be thus considerable viz. made into a Vegetative intimated by the dust of the Earth framed into a Sensitive life intimated by the breath of Lile and formed into a rational life intimated by a Living Soul so that in this notion we may apprehend also our similitude to God by a Trinity in Unity And that these words ought to be distinctly understood appears from the words in the second Chapter verse 2. And God rested from all his works which he had creaded and made and likewise in the fourth verse These are the Generations of the heavens and the earth when they were created in the day that God made the earth and the heavens And the words framed and formed are used in other places in different senses but I conceive the word made is most proper to be used here because it is onely applyed to Creatures of the greatest Eminency and that nine times 1. To the firmament 2. To the two great lights 3. To the stars and four times in the second and third verses of this Chapter where the word is exprest by way of Enumeration of what was created and made and then it is twice more named by change of the number as in the 27th verse Let us make and in the 18th verse of the second Chapter I will make Let us make denoting either the Trinity or Angels or the composition of his Qualities assimilating God And I will make denoting his peculiar care But however here 't is said The Lord God made man which are plural appellations though the verb be singular so that Let us make and the Lord God made do answer each other as to the Trinity or what concerns the eminency of mans being made Man If David ask'd the question § 4. Lord what is man so many hundred years after he was made and answered himself that man is altogether vanity or is nothing and his days as a shadow what can we imagine man to be before he was made he was nothing as the word Creation implys and being made he was made of little more then nothing for he was made of the dust of the earth and yet still continuing in this Compact of dust he is still but vanity or nothing And so we may Collect from his four names for he is called Adam Enoch Ishe Chebor the first name Adam signifies earth or red earth that seems to have some colour of a substance and yet when we see how changeable it is into other Elements the earth it self is but a momentary something Secondly Enoch which signifies sickness or calamity we feel something of that and yet that vanisheth for pain or calamity may endure for a night but joy cometh in the morning The third is Ishe which signifies crying or laughing both of which are so oft exprest in one wind as the Proverb saith they are scarce distinguishable And for the last Chebor signifying Excellency it is said that man being in honour hath no understanding but is compared to the beasts that perish So that we may well conceive these four words signifie the four Elements of which he is Compacted Adam Earth the grosser part of his body Enoch Water the redundancy of which causeth sickness and deluges of Rhumes Ishe Air from whence allso unds are procreated and Cheber Fire which is the most excellent of all the Elements and so is either common and culinary or supercelestial consisting of Love or au intellect or such properties as belong to an Angelical Nature Of the dust of the ground Man is said to be made of the dust of the ground and in the ninth verse 't is said Out of the ground the Lord God made to grow every tree and verse 19th Out of the ground the Lord God formed every beast c. Out here it is meerly out of the dust of the ground to shew that there was a difference between Man and other Creatures in their making so that by the dust of the ground is to be understood the superficial part of the earth of which man onely was made for all Creatures are said to be made out of the ground but not of the dust of the ground but Man of the dust of the ground or earth Now whither this dust was made by a peculiar omnipotent Calcination or other Rarification is not demonstrated but we may conceive it of the most attenuated part of the earth and therein the more Noble part because capable of the most activity for if we consider our commondust it flies like Atoms over the Surface of the earth oft-times being raised into as many dry Clouds as there are moist and by the co-operation of these two dry and wet those varieties of Naturals and Preternaturals which are so oft showred down upon us and seen among us as Moths and other flies Mice and other Vermine are produced And mostly they are Agile creatures whether we respect their volatile or reptile or aquatick natures which I mention to shew that if the ordinary dust produceth such agile Creatures we may collect that our Creator hath adapted to our more agaile body in relation to our Souls far more agile dust the to other Creatures For the Targum of Jerusalem adds to our honor that we are made ex palvere Sanctuarii i. e. of holy dust differing from all other dusts which should raise this Contemplation in us that as we are not like beasts or other Creatures in our Temperaments they made of the ground that is of the faeces or dregs of the Earth we of the Superficies or of some peculiar sanctify'd dust so ought the habits of our bodies to be sublime and alwaies ascending to an higher sphere and not to be alloyed and turned into various Corruptions And breathed the breath of life § 6. God at first breathed upon the face of the waters this was the first universal Vegetative and Sensitive life and motion which he infused into the Mass of Creation of which Man was also partaker But this breath which God breathed into man was of a higher nature not onely giving life and motion for Man had that by universal breath but by this man became a living Soul And as our bloud within us for all things have a bloud or spirit of the nature of bloud is said to be the Vehicle or Conveyor of the Vegetative or Sensitive life so the Air without us in which is the universal breath may be said to be the Vehicle of that life into us and the spirit or life is the vehicle of our rational life or of that divine Soul which flows into us for God works all things by fit Instruments so that our Soul is conveyed to us by this spirit or breath of life the spirit of life passes by
may by art be made to represent the form of it self whilst it had an entire being This may be seen from the distillation of Plants that is the Extract of them As for example Make of Rosemary such a Liquor as we call the sulphur by some the essence or spirit of it and put it into a Viol or glass closed up as Chemists do after a little setling it shall by a certain kind of vapour or mist represent to the eyes the very shape of Rosemary And this may be more easily illustrated by another Experiment About the spring time when the bark begins to run take a young Ash and saw it off about a foot from the ground then make a Concave hole in it and cover it and the sappy juice or bloud of it will rise up and fill the hole then Lave out so much water as rises in it and put it into a glass and stop the glass as Chemists do by closing the Metal of the glass and every spring you shall discern in the glass as it were an Ash tree Now I cannot tell whether the Mist mentioned in Genesis was the Essence with which God then indued all Vegetables making them conspicuable to Man which before was not And by this we may judg of the rational and vegetative soul this had perfection of information from this Mist which watered the Earth The other from the breath of the Almighty And whether by this breath is meant a misty and waterish humour if with reverence we may so conceive of the divine breath or according to my former opinion is uncertain But if either then the Operations of the one may well advance the belief of the other And if this Experiment should hold in mans body as in Vegetables how easie is it to conceive the manner of mans resurrection when by God Chemistry the Essence of each man in an instant represents to God or to Man being made capable of such a sight the true Effigies and proportion of his body And in this notion why may not I make use of that Metaphorical Speech of David Put my tears into thy bottle O Lord which tears were the tears of Compunction and sorrow for sin proceeding from a Contrite heart and a devout brain not from the Redundancy of a salt humour so that I may call such tears the very Liquor of life Now whether such Cordial tears if they were put into a glass would represent Man David that understood the secrets of God knew best And the experiment were not unworthy the Tryal by a Penitent Christian to weep till he saw himself in his own tears But because there is seldom in man that true distillation or extract of tears which there ought to be the experiment may be fallible But that which may more easily be tried is to take a Starling and cover it with two wooden hollow dishes and it will weep it self to death and that Liquor were a fit subject for the Experiment of sensitive souls till we can meet with a more certain one for the rational But to go a little further with some notions or fancies concerning our Resurrection If by a Cabalistical Geometry it could be found out how many humane bodies the Earth could afford out of its bulk of which mens bodies were at first are still and shall be as it were remade allowing to each humane body such a proportion of its mould or dust as will make it suitable to the most perfect pattern for the best Divines hold we shall rise with perfect bodies and of such perfect dimensions as I have writ in a former Chapter in this book I believe the general resurrection might then be known If also by an Historical Accompt it might be given in how many such parts of the Earth have been already informed by souls and how much still remains to be informed But because Art may be fallible in so great a work of Phancy we must submit to Faith by which I believe that when the whole Earth shall be disposed into bodies that which we call the General Resurrection will follow And that when Heaven and Earth shall pass away the bodies of the wicked shall remain in the place of the Earth which shall be their Hell and the bodies of the just in the place of the Coelestial Orbs which shall be their Heaven This kind of Resurrection or resumption of our Earth doth not cross the Scriptures but confirm them which sayes the Earth shall be no more and that it shall be Consumed by fire for by this resumption or transformation the Earth shall as it were be turned into nothing because its parts shall become another thing And there is a necessity that fire should do this for we see how metals will admit several mixtures with other metals but let fire come once to dissolve them and they will all run with violence each to his proper kind Now seeing this I can easily believe that each body though divided into Millions of parts in the general Conflagration will run nimbly through all mediums to that soul which once in one bulk they own'd and which I still believe with a diffusive virtue constantly hovers over it in its dissections And in this dissolution or mutation to confine my speculations to what our Divinity imparts the godly being of a more refined metal shall run one way and the ungodly as David says shall be put away like dross Now that our Terrestrial bodies shall not be consumed or annihilated by this fire I have seen experimented in Iron Kilns where the Iron stone is dissolved there you shall very often find large pieces of Charcole fall down with the Liquid Iron into the Furnace This Charcole is made of the Withy-tree which grows frequently in Worcestershire where I first observed it and from thence when the Iron is let forth it will swim out with it but floting on the top of the Iron and those pieces of Charcole the fire hath no power over or doth not consume But that which gives a more delicate relish to the soul is another trivial Experiment that if a Combustible matter be joyned to that which is not so Combustible the less Combustible will preserve the Combustible from destruction As for example Take a piece of Thred and tie it close about a piece of Iron and the flame of a Candle will never burn it so out bodies though combustible being then joyned to our souls of a spiritual and uncombustible matter will be preserved from destruction and power of the Fire And though these Conclusions by Fire be pertinent to the manner of our resurrection in so many variations yet because the reunion of our parts is the knottiest piece of our belief I shall assist mine with two Observations concerning the Magnetick and concatenating virtue of most Creatures either entire or in parts by which may be seen their inclination to union As in the greedy society of men to men and sometimes fat men to lean
Part. Cap. 2. Verse 7. THe Lord God made Man of the dust of the ground and breathed into his Nostrils the breath of Life and the Man became a Living Soul 8. And the Lord God planted a Garden Eastward in Eden and there he put the man whom he had formed 9. And out of the ground made the Lord to grow every tree that is pleasant to the sight and good for food the tree of Life also in the midst of the Garden and the tree of Knowledge of good and evil 10. And a River went out of Eden to water the Garden and from thence it was parted into four Heads 11. The name of the first is Pison that is it which incompasseth the whole Land of Havilah where is Gold 12. And the Gold of that Land is good there is Bdellium and the Onyx Stone 13. And the name of the second River is Gihon the same is it which incompasseth the whole Land of Aethiopia 14. And the name of the third River is Hidekell which is it which goeth towards the East of Assyria and the fourth River is Euphrates 15. And the Lord God took the man and put him into the Garden of Eden to dress it and to keep it 16. And the Lord God commanded the man saying of every tree of the Garden thou mayst freely eat 17. But of the tree of Knowledge of Good and Evil thou shalt not cat of it for in the day thou eatest thereof thou shalt surely die 18. And the Lord God said It is not good that man should be alone I will make an help meet for him 19. And out of the ground the Lord God formed every Beast of the field and every Fowl of the air and brought them to Adam to see what he would call them and whatever he called every living Creature that was the name thereof 20. And Adam gave names to all Cattle and to the Fowls of the Air and to every Beast of the field but for Adam there was not found an help meet for him 21. And the Lord God caused a deep sleep to fall upon Adam and he slept and he took one of his Ribs and closed up the flesh instead thereof 22. And of the Rib which the Lord God had taken from man made he a Woman and brought her unto the man 23. And Adam said this is now bone of my bone and flesh of my flesh she shall be called Woman because she was taken out of man 24. Therefore shall a man leave his Father and Mother and shall cleave unto his Wife and they shall be one flesh 25. And they were both naked and were not ashamed Cap. 1. 27. So God created man in his own Image in the Image of God created he him male and female created he them 28. And God blessed them and God said unto them Be fruitful and multiply and replenish the Earth and subdue it and have Dominion over the fish of the Sea and over the fowl of the Air and over every living thing that moveth upon the face of the Earth 29. And God said behold I have given you every herb bearing seed which is upon the face of the Earth and every tree in the which is the fruit of a tree yielding seed to you it shall be for meat Cap. 2. Ver. 7. The Lord God § 1. This is the first time that any Additional Attribute is added to the word God for though Lord God is twice used in the two preceding verses of this second Chapter yet the matter of those verses is subsecuent to the Creation of Man For man was made before the Sabbath and before the Creation was finished so that this addition of Lord shews what deliberation and power was used in Creating and making Man expressed in the words Let us make and here being made 't is said the Lord God made Man for as God he created Man as Lord he governs and rules him being made to which I shall add this Observation that Jehovah expressing God hath seven Letters and so hath Dominus expressing Lord and Lord God joyned consists also of seven Letters so sacred is that number of Seven to the different Languages And the word God consisting of a Ternary of Letters as used onely in the general Creation but in the Creation of Man viz. from the seventh verse to the end of the Chapter Lord God is mentioned nine times and no more which two numbers seven and nine are most applicable to the business of Creation For the Creation consisted of seven dayes as some Fathers write seven Planets seven properties of the two great Lights nine Orbes or Sphears and three times seven generations of which I have writ a particular Treatise and though our Common Translations do not mention the numbers of the parts of Man yet the Targum of Jerusalem says the Lord created Adam with 248 Membranes and 365 Nerves so many it seems as there are dayes in the year and covered all with a Skin which he filled with Flesh and Blood so that there are but five similar parts here mention'd but these that are more exact collected also from the Text do make the Body of Man to consist of twice seven similar parts viz. Bones Cartilages Ligaments Membranes Nerves Arteries Veins Fibras Tunicles Spermaticks Fat Blood Flesh Skin but to satisfie the Reader with some variety before I proceed in my intended method I take leave to insert here my sense of Spencer's Stanza concerning those two numbers of seven and nine and if I differ in the interpretation thereof from the Learned Sir Kenelm Digby I may be excused because I leave it to the Reader to please himself in the allowance or disallowance of it Spencer in his Fairy Queen Chapter 22th Of Temperance describes the Castle of Alma or Mans Body thus The frame thereof seem'd partly Circular And part Triangular O Work Divine These two the first and last Proportions are The one Immortal Perfect Masculine The other Mortal imperfect Feminine And 'twixt them both a Quadrate is the Base Proportion'd equally by Seven and Nine Nine was the Circle set in Heavens place All which compacted make a goodly Diapase Which is thus to be understood as I conceive The Frame thereof seem'd partly Circular The Body of a Man or Woman being exactly extended makes a true Circle by fixing the Center at the Navel and the Circumference to touch the extreame points of the fingers and toes Then draw a Diametrical Line over the Navel point so that the passing over the head touch no further downwards than the Navel Line and it will be partly Circular or Semi-circular And Part Triangular Then the inferior part from the Navel both legs being divided and extended to the Circumferating Line makes a Triangle there being as much distance from foot to foot as from the Extream point of each to the Navel so 't is part Circular and part Triangular O Work Divine And this is the Divine Work to give all things
air the air by bloud and other parts adapted for such receprions so traversing the whole body by Circulation returns again to the place from whence it came for we see when the bloud and air which are more evident to us meet with any obstructions either by nature or accident the Soul thereby is deprived of all its faculties Into his Nostrils § 7. The Egptians were wont to signifie a wise and prudent mind by the figure of a Nose and of strength to his wisdom by the extension of the Nostrils for here it is that the breath of life first enters and consequently wisdom and strength The Anatomists call them Nares because the Spirits of the air do Nare or Swim continually in them nor is the mouth or pores fitted for such receptions The three properties of Inspiration Expiration and Respiration being peculiar onely to the Nostrils for if the Nostrils be not clear the mouth will be foul the breath stinking and the pores unapt for sudation for the Nostrils having through its little hairs suckt in the air free from commixtures it passeth from thence to certain spungy bones and from thence into Mammillary processes or things like the teats of Udders and so immediately to the Brain where the commonsense sits as Judge and resolves to pleasure the body with what is fit for the senses or by certain perforations does again distil into the mouth or throws them out by efflations as obnoxious Now it is certain as Anatomists find that there are two Nervous inductions which go from the nostrils to the very middle of the brain whereby the Life and Soul first enters by the help of the air into the Nostrils and thence to the brain and from thence by the breath of life is virtually transfused into all parts of the body but the Nostrils must have the honor of the first ingress of life and of the first infused Creation or Created infusion of the Soul And Man became a Living Soul § 8. The Arabick renders it a Rational Soul which properly distinguisheth it from the Soul of other Creatures But the word Living is sufficient for all Creatures have a share in the breath of life but Man onely is said to be a Living Soul or a Soul which is alwaies Living It lives here under a notion of Mortality in respect of the body but lives here in respect of it self under a certain notion of Immortality dying as to the body but always living to its self The bloud returns it through the brain and nostrils to the spirit of life that universal spirit of life to the peculiar spirit of humanity to be disposed into individual Glorifications Cap. 2. Ver. 8. And the Lord God planted a Garden Eastward in Eden § 9. The garden here is not meerly to be understood in our usual phrase a place of Flowers or Orchard for Plants but a place which contains all sorts of plants and Flowers from the Hysop to the Cedar from the least to the greatest as the Seminary and Nursery for all future Plantations and this place was Eastward which the Sun saluted in the morning to set us an example of our duty to all orderly motions A place where no Edifices were to hide our lazy or surfeited bodies a place where was no bed to repose on but the lap of our Mother Earth no Valences or Curtains but the shade of trees no covering to innocent nakedness but their leaves no mixtures to heighten our tasts all pure simples no Pensils to deceive or flatter our eyes all true natural and a perfect representation of what a Country life should be And this is as the word signifies the true Garden of Eden in which happy solitude or safe pleasure see what Adam enjoyed He had every tree that was pleasant to the sight or good for the taste but principally a tree for Life a tree for knowledge There was also flowing and enriching Rivers Besides there was gold and precious stones enough to satisfie a contented mind not Avarice And above all he had opportunity there to express a harmless industry it seems one of the pleasures of Paradise And there he put the Man whom he had formed § 10. Not the man whom he had Created out of nothing and by meer Creation could do nothing but being formed or a Soul infused into that lump of Creation he was thereby impowered to act and that he might have some materials to work upon he was there put or placed And certainly not onely Adam but every man hath his native Paradise every part of the World hath its varieties and may afford us satisfaction for the body and the mind And it is either the original Itch in us or want of true Education or Instruction or curious ambition or an uncontented mind or a continued punishment upon us mortals that no place no station where we are can hold us nor no Paradise or pleasure retain us from further inquiries It is not said he put the Man there whom he had created or made or framed but the Man that he had formed to shew that the Mind or Soul of Man wheresoever placed with the body might make any place contenting if it transgressed not its Rules and Boundaries Cap. 2. Ver. 9. And out of the ground § 11. Man as I shewed in the seventh verse is said to be made not onely of the ground but of the dust of the ground and here every tree is said to be made out of the ground but not of the dust so that Man hath a Constitution by himself and yet as made of the ground he partakes of all plants for homo est Arbor inversa i. e. man is a tree invers'd and is called homo because he is ex humo or ex humida parte terrae i. e. out of the humid part of the earth He hath his dust and moisture i. e. he is agile and apt for motion yet fixt in his materials whereas plants are not so they are fixed in the ground and have no motion but of Vegetation except what is said of the Mandrake and the feeding Lamb Perkinson p. 118. yet they also die if the fibras that oblige them to the earth be cut asunder And Man hath very little advantage when we consider that in all his postures sitting lying or standing still he is fixed to the earth or to some materials made of the earth swimiming in the water leaping in the air being but forced motions and of no continuance And this is called our Vegetative life although in a plant there is also a sensitive life 〈◊〉 as is seen in the sensible and other known plants of that nature Now as man is made of the dust of the ground plants are more proper out of the ground and they have two advantages over Man first in their heighth above ground 300 foot and more high and next by perforation in the ground some conceiving that the sap root of an Oak
will run 9 foot perpendicular downward which is as I conjectured is in solid earth the uttermost Orb of the Liquid Element But Man by his ingenuity mounts the heighest and mines the deepest rooted plants Now the other part of the earth further from the superficies is more compact and solid affording Quarries Mines and Precious Stones but yet all varieties of colours tasts odours Instruments of Harmony and indeed all things which please the senses are produced out of this superficies of the humid part of the earth being in the middle between air and Minerals which have their colours and vertues onely by attraction then consolidation The Lord made to grow § 12. That is they had their energy of growth from his humid part for we must distinguish between Creation and Generation the one being an existency out of no pâ—â— efficient matter the other the motion or operation of that existency according to the several natures of several kinds adapted for various Operations always moving in the universal Soul being the spring of the World which makes the wheels to move in order if we consider the whole but if we consider the parts 't is more difficult to apprehend the Connexion of all things as it were in one but we can look on it no otherwise then as a Watch the spring giving motion to every wheel where the nimbler motion of the balance is as considerable as the Majestick gradation of the great wheel both serving to one end Thus the little Mite of the Cheese hath its proportioned use as the great Crocodile produced out of the slime of Nile the little Wren as the Ostridgae or the great bird Ibis the harmless Lamb as the Elephant or the great beast that devours Countries the Pigmy as the Giant the Hysop as the Cedar the pleasant Southern air as the the great Diapason of Saturn accounting the motion of this lower air to move harmoniously with the other seven Orbs. So that in the whole Creation this growing is no other then the motion of the universal spirit diversifyed by various Organs for several uses to one common end Every Tree § 13. We must apprehend this garden called Paradise to be greater then Geographers do allow it or else we must as Sir Walter Rawleigh doth with the beasts that went into the Ark confine them to their original kinds and then less ground may be affigned or otherwise the whole Earth is but sufficient to contain the several Species for if we admit of such exuberant Plants as some Authors mention few trees might fill such a Garden for the Jewish Targuns tells us that the tree of life therein was 500 years journey high the bredth they mention not * Cujus altitudo erat Iteneris quingentorum annorum Targ. Hier. but proportions therein must be also admitted And others †Sir W. Rawleigh speak of an Indian Figtree which extends it self in some Countries twenty or thirty miles nor need we much doubt of the latter in respect it is possible by art of several inlayings to make a Vine or any other exuberant Plant to extend as far But we may suppose here was the Seminary of all beneficial plants from whence the rest of the world had their Seeds Cions or Transplantations by winds or birds or exhalations to convey their seeds into other Regions and after by nature art and industry diversifyed into Plants preternatural to their originals That is pleasant to the sight § 14. or good for food The Eye is the noblest part of man being the Index of the Soul and food is not onely a subject or sustentation of our whole but especially our Ocular part The Eye is the first discoverer of want or supersluity of sustenance the eye is the first Judge of what is offensive or inoffensive to our appetite for if the eye dislike we refuse if approves we eat though it proves our poyson for the stomach oft surfets by the pleasure of the eye when the appetite takes its dimension from what the eye fees and not what the little bag of the stomach contains for nature is content with a little if that little be good And since nature hath confined her self to certain receptacles for food it were against its rules to fill those with the unlimited appetites of the eye unless we make our stomach to imitate our eyes which are meerly satisfied with outward objects yet something must be to support their spirits And therefore the eye may be pleased with what it sees the stomach satisfied not with what the eye sees or pleasant to the sight but with that which is good for food or sustentation The Tree of of Life in the midst of the Garden § 15. I do not apprehend this tree to be planted in the midst of the garden as the Center to a Circumference but rather as vertue is said to be in the midst or to consist in the mean or mediocrity or temperance To shew that if Adam could have been so temperate as not to aspire to life till it were revealed to him what kind of life he should enjoy or what Knowledge he should know he had been happy for we shall find by the subsequent that God imparted life and knowledge to him by degrees Or possibly in the midst may be taken for the chief namely that among all the trees of the garden the tree of life was the chief the garden being an Emblem of our bodies our Heart being as is thought the seat of life in the midst of our body But it may well be said also in the midst because a tree of that stupendious height as to be 500 years journey to the top as before mentioned must needs be seen in all parts of the garden the proper and true distance undiscernable to the eye And the tree of knowledge of good and evil § 16. This was not placed in the midst as the tree of life but as it were concealed till God thought fit to impart the knowledge of its vertues or forbid the use of it as he did And though Adam did eat of it yet it produced no such Science as was satisfactory for by eating he knew good and evil so confusedly that he and we know not how to distinguish them many things being good or bad according to doubting Inteations or Commands But I conceive as the vertue of one tree was to enliven a Man to a sound Constitution the other was a fruit of a marvellous luxurious nature and provoked Adam to the evil of Concupiscence and Carnal desires and actions and so by eating knew both good and evil that is good whilst they knew not Carnality evil in the knowing Carnalty and Man hath the reward of his Libidinous disobedience his body being so full of Diseases and Infirmities that the means of propagation seems to beget more Diseases then Children Cap. 2. Ver. 10. And a River went out of Eden to water the garden § 17. and from
fleshly affection between Man and Wife ought to consist of perfect Love and Charity towards each other Cap. 2. verse 25. And they were both Naked § 37. and were not ashamed Shame as I conceive proceeds either from Pride or sense of outward or inward imperfections Now they had not the Armor of the Rhenoceros nor the Furrs of the Ermine or Wool of the tender Lambe or the variety of Plumes which adorn the Fowls of the Aire But they had a perfect reason to continue naked or covered according to the nature of situation from which the other could not depart were they never so burthensome when ere they changed their Climates Adam well knowing that those outward coverings were but the Excrements of their tempers so that Adam and Eve could not be ashamed in the want of these superfluities nor could they be guilty of imperfections being perfectly formed their minde could represent nothing to them but harmless thoughts their shape nothing but exact proportions the motion of their Blood was according to the Course of nature no obstructions from the spleen or diffidence of their mutual goodness to raise or alter the Current of nature to a blush or dejection of their eyes filled onely with the Beames of Innocency and constancy to God and themselves A Condition of life apt to meet with envious and subtil disturbers of so happy a Calme and quiet they were united in perfect Innocency and being made Male and Female Moses renders them to us in the most eminent expression Et erunt ambo ipst Japienties Targ. Hier as in the first Chapter to which I return for the Reasons in the Proem Cap. 1. Vese 27. So God created Man § 38. That is after he was made sed non morari fuerunt in gloria Targ Hier framed and formed out of nothing he was said to be Created the matter or form or both of which he was made being peculiar to Man or more eminent in him then in any other Creature for the word Created is mentioned but to 3 operations 1st to the Heavens and the Earth next to the Whale and 3ly to Man and they that would advance the invocation of the Trintiy in the Consultative part of Mans Creation from the words Let us in the 7. Verse may be assisted from this consummative Verse where the word Created is three times repeated viz. so God Created Man in his own Image referring to the first person 2ly In the Image of God Created he him referring to the second Person 3ly Male and Female Created he them referring to the Holy Ghost In his own Image § 39. After his likeness as in the 26. verse being here left out which shews that it intended one and the same thing Now what this Image or Likeness is I may borrow from Plato who saith that there was a certain Idea platform or inward representation of all things in God before they were according to which the matter being created the formes by which things were distinguished were also made so that this Image and Likeness signifies no otherwise then that Man should be made like to that Idea or imagination which God designed to that Creature or as I conceive that this World as Spagnetus in his Enchiridion Physicae is nothing but God manifested and so saw himself as in a Glass Man the little World is his Image or Likness in the Epitome of that great Image or manifestation of God Tanquam in minori speculo but to conceit any Figuratine or Lineamentive Image of God St. Agustine saith Let him be cursed that referreth the Deity of God to the Lineaments of mans Body and Philo saith That God is not partaker of humane formes nor can humane bodies be partakers of the form divine but as Sir Walter Rawliegh saith from some other that if any thing comes neer the similitude of God it is more the virtue that is in Man then the figure Right Reason is the Image of God and Man hath in his mind a certain similitude of God and this is safe to believe safe to continue in by a vertuons good life But according to the Context of the words So God created Man in his Image may be considered that he was Created according to his Geometrical Image in all things consisting of number weight and measure In his Image even of the dust being within the Image of the representative World In his Image participating of the universal breath and peculiar soul In his Image by participating of his general manifestation and enjoyment of all Creatures In his Image by a social and Communicative nature In his Image by a peculiar Love to his Elect And in his Image by multiplication and dominion So that God is Man in great and Man is God in Little Male and Female Created he them § 40. Some do from hence conceit that they were Created Hermaphrodites but whoever consults rightly with Physicks will find almost an impossibility in that Conceit for the intent of Male and Female was propagation which would rather be hindred then advanced by such improbable Copulation where the Agent and Patient must at one time naturally have a mutal operation or desire with each other and by this preternatural form which are in some they would make a perfection of the imperfection or rather exuburancy which happens to others of Humane race So that by Male and Female is to be understood that Man was made the Male or Masculine or Agent Woman or the Wife the Feminine or the Patient And though it is said that God created them Male and Femane yet Grammarians know that where an Adjective hath relation to two Substantives apt for life of the singular number and different genders the Adjective shall be of the plural and of the gender of the most principal word so it is said Creavit eos not eas they were not both Created Males and Females but man was Created male and Woman the femal and so created he then And here is to be observed that the word Created is applied to the Woman though in the whole order of her production it is only said that she was made which shews that when she was united and made one with man as man and wife she was adopted into that title of Creation and that not single but united for Creating is a Masculine word making or Production femine And God did think fit to Crown the Conjugal union of Man and Wife with the Title of Creation when as she being not joyned must be content without that Title yet this may be said for her that Man by Creation was made out of nothing or at most out of the dust but she was made out of somthing or Dust enlivened The Jews in one of their Targums are most exact who say that God made Man in his Image according to the similitude of God Created he him with 248. members and 365 Nerves and covered him over with a Skin and
filled it with Flesh and Blood Male and Female created he them in noble form distinct sexes of whose excellency and geometrical proportions I have writ in the preceding Chapters but being created made framed formed whether in that manner which I have mentioned I shall not dispute Cap. 1. Verse 28. And God blessed them and said § 41. Be fruitful and multiply I have observed that the word Created is used onely in the universal Creation in the works of the 5. days and in the 6th day in the Creation of Man so here I observe that this Benediction is onely used in this place in the 5th daies work and in no other parts of the seven daies but only in the seaventh day where 't is said God blessed sanctified it The reason of this is that all the works of the other days either produced no sutable species as the Sun Stars c. or if they did yet it was by a natural production without any Local action or copulation as Trees Herbs c. but Fish Foul and Man have Local and active motions of production one only natural the other natural and voluntary Now to the seventh day or Sabbath there is a benediction or sanctification but not the addition of fructification or multiplication for rest or the Sabbath doth only quiet and preserve the Creation but Action continues it with multitudes of species However this was the first Joynt Commission which was given to man and wife and if we may believe the Jews Adam and Eve had in their chaste Wedlock 30. Sons and 30. Daughters whereas extravagant tempers seldom enjoy such a multiplying Condition and we see that in those countries where Laws of Wedlock are sacredly observed the people are more numerous then in other Countries where there is a greater Liberty for the Wombe is quickly vitiated by Commixtures and either destroyed by heat or over cooled by diversities And replenish the Earth § 42. and subdue it In the Syriack it is Fill the Earth instead of replenish and in the Arabick Possess it instead of Subdue it which are better then the other for replenish signifies a filling of that which was once full and now empty and subduing that which was once conquered and rebeld again which here could not be if we believe that there was no Man till Adam or Cultivations till he practised them or else it must be thus understood that besides the productions of nature I mean as to terrestrial things there are productions of Art the productions of nature are those properly which were at first created the productions of Art are those with which mans Industery under the title of tilling the Earth Adam did and man since doth replenish the Earth as by Sowing Seed and Planting Trees he caused Herbs and Trees to grow which is a replenishment to the first Creation and by plowing digging dressing c. of grounds he may be said to subdue the Earth or conquer those extravangancies of nature which otherwise without mans assistance would destroy those Vegetables which are most profitable for mans use and thus he replenishes and subdues it or thus fills possesseth the earth And this was the second joynt Commission to Adam and Eve wherein both were enjoyned from Idleness the Man was not to work alone nor the Woman alone but he to set on the work and she to help and assist him in prosecution of it The third clause of their Commission was to Have dominion over the Fish of the Sea § 43. and over the Fowls of the Air and over every Living thing that creepeth or moveth upon the face of the Earth The word Dominion signifies the chief authority or power of ruling or taming all which man hath over all other creatures God did not give them a natural power to resist but man either by his superiour reason ingenuity or strength perswades or sorceth them to a subjection When they endeavour to violate this original supremacy given to Man they may for a time fly run swim or creep from his Commands but he hath a Stand for the Eagle a Toyl for the Lyon a Hook for the Fish and a Spade for the Mole or when he desires to make his Soveraignty a pleasure he sends the Hawk to fetch the Hern and the Partridge the Hound to bring the Woolf the Hart and the Hare the Cormorant and the Otter to fetch the Fish and the Ferret the Coney so that they are not only submissive to his will but obey all his subordinate commands I conceive at this time the domination did not extend that they should be food for man This extravagant appetites brought into use and when they begun to make Gods of men they offered these creatures to their bellies God which were designed for sacrifices to the only true God and Creator And it is observable that the Earth and all that moveth in the Sea Air and Earth were given to mans dominion but not the Sea nor the Air nor so much as mention of Fire One Element is sufficient for us the other three have a dominion over us yet subordinate to Gods dispose and therefore why should we too much wade in their Curiosities or be troubled like Aristotle at our ignorance of them seeing they are not within our Commission The fourth Joynt Commiffion was for their sustenance and for that Cap. 1. Ver. 29. God said § 44. Behold I have given you every Herb bearing Seed and every Tree bearing Fruit to you it shall be for meat Herbs and its seed trees and their fruit in which are Comprehended all Roots afford so great varieties to please the Pallat and fill the Appetite that we need not seek for any other natriment especially under those Climats where their vertues are more excellent And when at first that food was assigned to our Forefathers it was sufficient and I conceive there was no edible use made of living Creatures but only for sacrifices till after Noah came out of the Ark and I am apt to think that God was angry with Cain not as Josephus saith for offering things extracted from the ground but for offering the fruit of the ground to God which God himself had clearly disposed off to man having appropriated beasts to be sacrifices to himself as may be collected by Abels offering of the Firstlings which was therefore so acceptable because God reserved them for himself but Cains was not accepted because they were given to man so it was a mere breach of Gods disposure We are not to cross Gods order those things which he seperates to himself ought to be devoted to him those things which he allows us are not so fit for him we are neither to rob Peter that we may be enabled to pay Paul nor to satisfy God with the fruits of our worldly imployments and omit the offering of those oblations which are more peculiar to himself But whether this was Cains offence or not I shall not dispute
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 Kindness 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 affronting act against his possitive Commands the other occasional Thou art Curst § 28. Cursing is an intentional Revenge and Revenge is mine saith God But because 't is 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 Lavish 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 necessarily fall upon him that did intend it which is but sutable to Divine Justice and therefore in things provoking our passions we must follow Gods Example 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 desired 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 towards him in forbearing and our greatest folly in pronouncing them Above all Cattel § 29. 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 Attendance 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 rendered 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 inventions 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 prevented but by a sedulous care of our selves and actions and well weighing the nature and inclinations of others seeing 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 innocency wherein we are Constituted whether it be like the Dove or Lamb or such other Creatures whose gentle natures ought to be our examples On thy Belly shalt thou go § 30. 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 deâ—ly poyson in thy Mouth Here the Targum explains 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 't is said the Camelion lives by Aire yet it is the Atomes or dust in the aire that nourisheth it Nor casting the skin for most creatures do so every seaventh year and Physicians hold that the skins of serpents and Snakes so exuviated are very Medicinal 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 preservative our Limbs streight and our Minde pure and serene in bodies harmoniously Composed yet if we dim our Eyes deafen our Eares vitiate our touch taste or smell obfuscate our mindes by the ill contracts or habits of our bodies These are the curses upon the use of forbidden fruits that is the use and habit of Evil Actions 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 even 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 § 31. 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 Woman 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
audible found or voice different from each individual of the same kind and though each kind agree in the intention of their voice appropriate 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 apprehend even in his imperfect station that the individuals of each kind have different voices even the Nightingales 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 't is 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 indulge his harmonious mind as to hearken to it So that certainly God was not angry with him for this but is was for his hearkening to her voice of temptation to such a voice as did not only 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 pleasurable and contenting to our selves but what is just and sutable to Gods commands Cursed be the ground for thy sake § 36. 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 § 37. Tears and Sorrows are synonimous for we do not express our sorrows so effectually as by tears for grones and sighs are but evaporations of our troubled spirits but tears are a more condensed and contracted evidence of our sorrows as if recollected and distilled from all the suffering parts of Man And therefore David prays that God would imbottle his tears of which I have spoke more in the Chapter of Immortality And though we ost shed tears for joy yet they give such a compressure to all parts that they seem to be derived rather 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 § 38. 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 corruption shall put on incorruption and our mortality immortality in which state we shall be above the use and decay of Elements because that Beautifical Vision which we expect will make us perfect without any other supplement but it self which consists not in fulness of any matter but unexpressible Illuminations Thorns and thistles shall it bring forth to thee § 39. 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 sanative 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 rather then any other Shrub as a Signal of his Profession And Tribulus a Thistle may as well be called Triâ—bulla a threefold Ornament intimating the Trinity which should be more discovered to us as Tribulations or Trouble 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 called Christs Thistle by the Herballists upon supposition that the Crown wherewith Christ was in part crucified was made of the pricky substance of that Thistle So that as the Earth was cursed 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 propriety 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 effectual nourishment as Artichokes c. Thorus and Thistles do not exclude 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 § 40. 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 't is said Thou shalt eat the herb of the field and here the Injunction was upon Adam to eat He was at some liberty before to eat but now his food is restrained and therefore some do question whether we do not multiply Adams transgression by our continued eating 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 necessity to lessen the number of those creatures lest they should grow so numerous as to destroy those herbs of the field that should feed us or their Carcases 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
Lightning which vanisheth with its sight Advancements 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 passers by do shun it And thus by a circular motion we are made exhal'd deprest and involved in the restless common 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 heavenly Paradise which we believe is reserved for us Cap. 3. Ver. 24. So he drove out the man § 42. and he placed at the east end of the garden of Eden Cherubims 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 includes 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 Vertues 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 appointed 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 Belial Asmodeus Sathan and Merim Abaddon Asteroth and Mammon Now of these Merim the sixth Order is called 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 elsewhere Cap. 4. Verse 1. And Adam knew his Wife § 49. and she conceived and bare Cain and she said I have gotten a man of the Lord. The Arabic Translation saith Coivit instead of Cognovit however both words signifie 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 because as I suppose all our Knowledge is made Derivative by that act Besides the commixture of Spirits in Coition make such Congratulatory expressions 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 instant to be traduced into a procreation By the way I observe 't is 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 imprisoned Angels and that after this Confinement they return again to the Beatifical vision However her ambition was punisht in her production of Cain who set the first bad example of Cruelty and Imhumanity Cap. 4. Ver. 2. And she again bore his brother Abel § 50. and Abel was a keeper of sheep and Cain a tiller of the ground We find nothing in this Text of the Education of Adams two sons in their Infant years but so soon as they were fit for imployment Adams discretion guided the choice and Eves fondness did not obstruct it which is a good rule for mothers He saw the mild nature of Abel 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 Imployment 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 according 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 certainly 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 Pastorul life of Abel which is not onely restrained to Sheep for pastor is as well a Herdsman as a Shepherd but hath a latitude of inspection into all such Creatures as keep together in Flocks and Herds which indeed is most usual in tame beasts and from thence we learn Wisdom Sagacity Sobriety Temperance and almost all Moral vertues by them we come to know Government 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 varieties that Contemplation can afford or administer to us but withall so multifarious 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