a presuming too high upon our selves The woman put the pain of the transgression in doubt saying Perhaps we shal be subject to death because we faine those things always easy and of litle danger which we most desire and put the Judgements of God ever in uncertainty so much the more in that incredulity is the particular defect of the Woman The Divell animated by the lye and incredulity of the Woman began to hope for victory perswading her to violate the precept of God He indeavour'd therefore with admirable artifice to remove the fear of the punishment menaced by his Divine Majesty to allure her with the hope of that good which is the most desirable to man Wherefore he said unto her Comfort your self ô Woman your fears are vaine for death is an imaginary subject to terrify the simplicity of the more weak How can a thing die that is the immediate production of Gods hands It would be too great a disparagement to the divine workmanship to say that his labours could be subject to death Works that have took their qualities from God cannot dissolve without the dissolution of God himselfe He hath intimated death unto you as being an ordinary thing in them that command to menace their vassalls with impossible chastisements for to be served with the more blind obedience He prohibited you to tast of this fruit because he feared that ye should be equall to Him And he that hath Supreame authority can very hardly be perswaded to admit of Competitors Envy is of the quality of thunder that smites the sublimest things Her fangs exempt not Divinity it selfe God knows very well that with tasting these fruits you shall open the eyes of your understanding and obtaine the science of good and evill And what is it that renders God considerable what makes God admirable what maketh God GOD more than this knowledge These words of the Serpent were false impious absurd and incredible He made God a Lyer and Envious He would perswade that a Tree had power to communicate Sapience and that men with this should equall themselves with God and this by taking the fruit to eate The woman not adverted of this so impious and so impossible a falsity was deceived by his promises The Ambition of becoming equall with God and the desire of tasting the Apple forbidden deprived her of judgment and reason What thing more contrary to sense and possibility than to style truth falshood and clemency envy and to say that by tasting this fruite we should gaine the Sapience and similitude of God Yet in the opinion of the Woman these things past for truths because when Women treat of their interests they take shadows for substances The Woman might have said to the Serpent If thy words be not masked with deceits wherfore takest not thou of that fruite and givest that to thy selfe which thou promisest to me How came I to merit so much of thy affection that thou shouldest desire that I should first obtaine a benefit so great a prerogative so rare as to be divine Eat thou first and testify whether thy promises are true If God envying our state so great a felicity did prohibit us this Tree why did he not rather not create it or having made it extirpate it The unfortunate woman believed all for truth because she desired all to be true She did not contradict him because she reputed it a lesse crime to sin with the hazzard of acquiring divinity than by not sinning to lose the hope though impossible of obtaining it Howbeit the words of the Serpent were full of fallacie and ambiguity The not-dying might be understood of dying presently upon the transgression or of the death of the soule The opening the eyes referred to the misery confusion in which man should be after the sinne The resemblance to God might signify the Divell Lastly the knowledge of good and evill might be ment by the privation of good and the experience of evil How subtle a Sophist is the Divell The Woman had beheld the Tree before with some curiosity but after the words of the Serpent she betooke her selfe to contemplate it with ardent desire of tasting it Her eyes mis-led her soul and believing that the beauty of that plant must needs produce births equall in goodnesse contracted in that all her complacencies and affections It is probable that the debt of obedience and loyalty which liveth in those soules that have vowed their genius to rebellion might administer to the Woman these conceits Woman curb thy vaine curiosity Thou shouldest yield obedience to that God which after he had conferred upon thee thy beeing hath also given thee the dominion over all things created It s ingratitude its impiety to controvert those commands which deny thee nothing but the fruit of a Plant. All the fruits in Paradice are permitted thee but only that of the Tree of the knowledg of good and evill If therfore all the others be perfect and you know the good why will you eate of this Apple to know the evill also Seek not to know that which is not fit for thee The knowledg of evill is not knowledge but ignorance Keep thy selfe from the things prohibited that thou lose not those that be allready granted That Plant which thou beholdest with so much curiosity and with so much complacency compriseth in its fruit together with thy death the perdition of all mankind To what end doe you look upon a thing which cannot be tasted without offending God The hands commonly follow the delight of the eyes It s true thou art not forbidden the sight but the tasting of this Tree Yet neverthelesse though the beholding it be no sinne yet it is the beginning of sinne it is the occasion of Sinne. Give no credit to those promises which that they are deceitfull it sufficeth to know they are the promises of a Serpent the most sagacious of all beasts With giving thee an Apple he would rob thee of Paradise He treates thee with simplicity to take thee with Apples But inspirations avail not in a soule that suffers it selfe to be transported by promises and he cannot but sin who fixeth his eyes with immoderate delight on sinne The Woman tooke the Apple and with a disobedience so much the more inexcusable by how much the more unjust gathers it and makes it serve for food The woman had sinned with Sloth Lying and Gluttony whereupon she would Seal so many evills with the violation of the law of God because when praevarication begins in a soul there 's no end of sinning Shee called not Adam to eat of the Apple before her as was the duty of her subjection because believing divinitie to be reposed in that fruit she would not admit any to have the precedence of her In summe Self-interest destroyeth all the lawes of the will and of nature The woman having essayed the dulcity of the fruit and absolutely obliged her credulity to the lyes of the Serpent
at thy sole disposall These shall allways receive laws from thy pleasure and motions from thy beck Nor shall their velocity nimblenesse or terriblenesse be able to render them contumacious to thee Give them names as thou pleasest that so they may the more willingly obey thee and may be the more strongly obleiged to thy commands In reward of all this that I have done for thee I demand no more but a bare acknowledgement I have given thee the Monarchy of the Earth I may well therefore reserve to my selfe the Supremacy with a small tribute as a badge of my superiority and thy obedience Therefore suffer not the allurement of thy taste to perswade thee to eate of the Tree of the knowledge of good and evill for if thou dost thou shalt feele the severity of death God first named the Fishes and afterwards all the other Animalls to teach those in Authority to have a more especial care of the irremotest Subjects as those who may be more easily opprest by their Ministers and Officers or to give them to understand that they take those into protection which like the Fishes are naked and cannot speake His divine Majesty forbade Adam the fruites of the tree of knowledge of good and evil because having the power over all things created he should not excercise the same with pride and ambition God would have Adam command with the curb of being commanded There being nothing will more moderate the Statelynesse of a Prince then his subjection to Law Or else the fruits of this tree having a virtue to make Man know the misery of Mankind God forbad Adam to taste of it both because he would have him free from all those inquietudes which did accompany the necessities of the body and because he would have him imploy all the ardor of his affections in a carefull sollicitude for the welfare of his soul God gave Adam a Prohibition to eat of the fruits of the Tree of the knowledge of good and evill although he knew he would not observe it to shew that Laws are necessary notwithstanding they may be abused And againe how could God triumph in the excesses of his mercy in the extremes of his goodnesse in the trophyes of his justice if he should not permitt man to sinne and if he should favour all universally with efficacious grace God threatned Adam with death as the punishment of his transgression because Death is the extreamest of all evills and the greatest of all terrours All other evills all other pains had so-much of bitternesse as they had affinity resemblance to death Death is the Center in which all the lines of worldly passions meete His Divine Majesty might have prescribed him Hell but he would propose a chastisement of which there was no retraction by repentance and with all because he knew that humane affections were more to be moved and amated with the certaine knowledge of a small evill then with the incertain beleife of a greater His Divine Majesty made all Birds and other Animals of the earth to come before Adam that from him who had received from God the knowledge of their Natures they should receive their Names The Lord did this to make Adam see by comparison how much he was obliged in seeing himselfe so different and so upright above all other Creatures Or because God having created Man Prince of all creatures would have him know his vassalls and the Animals reverence him as their Prince Or else he permitted that he should name the creatures according to their natures to shew him what a gift of wisdome he had bestowed upon him that so sinning he might not excuse himselfe with ignorance The animalls came by two and two with an obedience moved by the divine will to receive their names Adam sitting in an eminent place with a face so full of splendor that breathing Majesty it taught veneration he gave them names proper to their natures calling them one by one in the Hebrew tongue which was the universall language untill the confusion of tongues The Fishes came not either because they could not live out of their element or because they could no way be serviceable to man not as yet used for food or else because God would thereby give us to understand that Grandees in Progresses should not expect the attendance of their poor vassalls who cannot stirre from home to accompany their Lord or to attend him at his beck God permitted Adam should give names to all creatures but not to Himselfe to give him to understand that as all other creatures were his inferiours having taken their names from him so on the contrary he should acknowledg God for his Lord seeing he had been named by him In the mean time his Divine Majesty considered that it was not good for man to be alone for there 's little contentment in those delights we receive without other's participation Or else it was that God foreseeing that the heighth of his glory consisted in acts of Clemency and Mercy would not have man to be alone those faults seldom proving either great or frequent which have not company for spurres incentives He would therfore provide him of a fit Companion in his owne likenesse that so he might love her the more and she might be more capable of assisting him Whereupon he cast Adam into I know not whether an exstasy or a ravishing slumber It was Gods pity that he should be asleepe for he knew that in the company of woman hee should lose his sleep Or else He made him shut his eyes to shew that he would have men blind in understanding Divine operations Or else it might be that he cast Adam into a sleep as if he feared that he would contradict him whilest with the spirit of prophesy given him he might foresee the mischeifes accrewing to mankinde in the making of Eve And besides men are with much difficulty perswaded to part with any thing of what they have though therby to receive the greater profit Whereupon God would bereave him in his sleep of that which perhaps he would not have consented to have parted with of himself Whilst Adam was taken up with the dulcity of repose rejoycing in those phantasms with which he was honoured of the most abstruce secrets of secular adventures the power of God which hath no impossibility that can prescribe it bounds took with a delicacy which is to be supposed in a Divine hand a ribbe of which he formed Eve filling up the void place with flesh God was pleased to make Woman of Man to shew the union affection that ought to be in Matrimony or to admonish women to acknowledge with obedience the cause of their being God made choice of the ribb taken from the left side to advert us that the woman ought to be the heart of the man and not his head Or God tooke a ribb of Adam in the making of Woman because being about to forme a body worse haply than
and Religion Or because the sacred history stayes not upon the rehearsal of those things that containe not in them memorable accidents Cain in the mean time tormented by the fury of Envy which had begot in his mind an hatred against his brother found no rest in himselfe Envy resembleth fire which is alwayes in action By the ashes of his face he presaged the flames which he nourished in his breast He held his eyes ever fixed on the earth ruminating on matters of cruelty One day he was advertised and admonished by God with these or the like words Whence O Cain proceed thy discontents What means this thy palenesse Why are thy looks so dejected Know that he that beholds the earth learnes only things terreene And if anger transport thy heart into some execrable sinne consider that it will inslave the to that blind complacency This therefore shall alwayes represent unto thee thy guilt and continually burden thy Conscience and forever prepare thy punishments The Good knows not how to produce any thing but good as all evills come from the Evill He that sins is void of reason in that of free he makes himselfe a slave And what greater unhappinesse then to be a servant to sinne and a vassall to vice But these holy admonitions had no influence upon the perfidious Cain for he retained his down-cast look Seldome do God's advertisements availe with those who look not upon his Divine Majesty He ought to behold heaven that desireth help from heaven It is as it were to contend with the impossible for him to sinne that holdeth his eyes exalted towards God Therefore Cain being no longer able to endure the corrodings of hate and envy invited his brother to go walk with him into a barren field called afterwards of Damascus which is as if one should say A mixture with blood With reason did Cain call Abell into a Barren-field because being to commit a fratricide he made choyce of a place which brought forth nothing And where could he slay a Brother but there where fruitfulnesse was wanting As if nature in presage of so detestable an act had made barren that place depriying it of her gifts since that it was to receive the blood of an Innocent If haply he did not make choyce of it the better to conceale his sinne in that he shunned the testimony of plants and herbes Not imaginning that Innocent blood would implore Divine Justice Cain could have slaine Abell in his owne house but God would not permit it because it supplied the place and bore the forme of a temple Teaching us the veneration which ought to be borne to the Church since God would not suffer it to be contaminated no not by the most impious and execrable sinners Cain being come thither he began to say full of fury There is certainly neither Judge not Justice He that believes a reward to the just and judgments to the wicked deceives himselfe Gods mercy neither hath created nor doth governe the world A vaine feare hath inplanted in our hearts a conceit that there may be a God omnipotent which I will not for all that believe for it cannot be An accidentall benefit of nature for just such is our life merits not adoration Chance rules and governs all By this Chance thy sacrifices have had the precedence Abel all confounded at the hearing of those blasphemies that at the same time astonished his made and his eare replyed to him with something a discomposed voice for so the zeale of Gods honour commanded which we ought to defend though with the certaine hazard of our lives You speak brother said he against reason because you speake against the prudence goodnesse justice and omnipotence of God My sacrifices found Divine acceptance because I offered the heart And if thou leavest not these impious conceits I shall renounce thy brotherhood He had not wholly uttered these words when treacherously smitten by Cain and transfixed by many wounds he miserably lost his life Cain was a perfidious man that could learne from himselfe a villany never before practised and that it may be wickednesse it selfe would never have introduced The vertues are learnt from others and that with difficulty and the vices on the contrary are invented by our malignity and are borne with our selves He stood Abel being dead full of stupefaction in beholding the Corps either because he received horrour from such a sight or because the novelty of the accident he having never till then seen a dead man filled him with wonder Capitall villanies terrify even those that commit them and afright the eyes many times at the attempts of the hand After he had turned him many times and shaken him by the head and by the hands not without suspicion that he might revive for feare makes one believe impossibilities he said Rejoice heart of mine that thy enemyes triumph shall never interrupt thy victories I will no longer indure superiour that may rob me of my honours and gloryes My soule deserves not the torments of any envious agitation Envy is an argument of inferiority I neither could nor ought to be inferiour to my Brother for that end have with reason slaine him So much the rather because he with his modesty hath incensed the fury of these hands now let his zeale restore him to life Let the sacrifices he boasts of returne his soule But anon after anger having a litle yielded to reason he perceived his owne error and so much the more in that those objects which obfuscated the sight now seemed testimonys that convinced him of vile wickednesse Terrors increased the remorse of his Conscience by the consideration of the anger and reprehensions of his Parents sisters therefore making a grave he covered the dead body with earth as if in that manner he would bury his sinne Scarce had he with a pious act though not directed to that end covered an impious fact when God askes him Where was his brother Abell Mercifull God! Good God! that interrogatest sinners to the intent they should call to mind their sinns and begge pardon for their Errors His Divine Majesty would have men confesse their sins both because confession is a great part of contrition and to have the greater occasion to excercise the extremity of his goodnesse and the excesses of his beneficence The blushes of confession mitigate in great part the severity of the Judge as on the other hand all the acts of pitty it selfe are incensed by the obstinate presumption of one that denyeth But he that hath committed a sinne alwayes seeks to hid it He that hath hands polluted with innocent blood hath commonly a lying tongue irreligious mendacious inhuman and cruell Cain answered God What know I of my brother Am I his Keeper Vile wretch replyed God what is it thou denyest The Innocent blood of thy brother Abel invoketh vengeance upon thy impiety so much the more execrable by how much the more unusuall Get thee gon thou cursed for the
earth having been contaminated by the wickednesse of thy hands shall deny thee its fruits and thou shalt become a fugitive and vagabond Cain full of confusion and of feare confessed the whole fact but to little purpose since he did it out of season He departed therefore with his wives children having received from God for a mark that none should kill him the continuall trembling of the head And with reason ought his head to be punished that had slain Abel the head of the Church God permitted that Abel should be slaine by his brother it may be to chastise their parents Fathers not meeting a greater affliction then in the death and depravity of their children Or else it was to instruct us that just men and the true servants of God are allwaies subjected to the persecutions and cruelties of ungodly men Adam having discovered in the flight of Cain the death of Abel for he that flies gives no signes of any thing but ill after an infinite of teares and sighs that well-ny deafned the aire turnes himselfe to God and inspired with passion and griefe expressed these or the like conceptions Lord hath not my sinne yet received punishment equall to its desert Do they still importune thee to pay the debt contracted by my disobedience Is it possible that my teares have not obtained from thy mercy a perfect absolution If this be true my God why enjoy I this light why receive I the respirations of this aire Earth why dost thou not intomb me in thy bowells Heaven why dost thou not slay me with thy thunders Doth divine justice want judgments Is the hand of God disarmed But if my repentance be not able to cancell the debt of my crimes if my sins admit not the excesses of thy pitty if my transgressions contend with the infinity of thy Goodnesse what part O Lord hath the innocence of my poor sonne in the defections of my heart Wherein hath that Abel offended who in his sacrifices hath had the honour of the Divine Complacency Oh miserable wretch reduced to a misfortune beneath the condition of brutish animals which in their kinds produce births that kill not one another by fratricide which with the only instinct of nature spare not only such as are related to them in consanguinity but also in their species Wicked Adam These are all effects of thy sinne Good God permit not the population of the world in my descent for from a bad root nothing can proceed but worse fruit And thou vile Cain that hast rendered thy hands accursed abusing the goodness of thy brother not being worthy thereof what wilt thou do Hated by God by Men and by thy Selfe whither wilt thou go Unfortunate father deprived in one and the same instant of two sons Constrained much more to bewaile him which remains then him which I have lest He would not here have ended his complaints if the shriekes of Eve that introduced pity even into the insensibility of stones had not necessitated him to consolate her in the midst of her teares Love making a separation of our selves from our selves Eve said he there is a necessity of accommodating the affects of our hearts to the wil of of God which in his works alwayes includes secrets impenetrable by our humanity All that which in this vale of the World hath the resemblance of evill is good with God who worketh diversly from our understanding What doth teares profit which are alwayes of small moment but for the dead vaine and unprofitable If by weeping we could retract that fatal point of Gods decree I would say Let 's dissolve our selves into teares But if this be a vaine hope and an impossible supposall Why should we with new sorrows aggravate our old miseries And in regard it is true that discovering by the death of the more just that thou wilt not O my God accept of the propagation of mankind from me I promise and sweare unto thee never to know Eve more Lord I will no longer believe the Divinity of thy essence if I infringing this promise thou dost not fulminate against me the thunder of thy wrath and make me to prove all the effects of thy displeasure Eve presently with an oath confirmed the will of Adam and daily dieting upon teares they ceased not to bewail the hurt of such a losse All greifs admit of some consolation that of the losse of children is insupportable for it will make patience it selfe out of patience He that loseth a sonne loseth more than a part of himselfe For in himselfe a man dies daily but in the life of a child he goes forward to immortality They many yeares continued their continence and their condoleing sacrificing all their affections to the passion of such a losse when behold at length a Messenger of God admonished Adam in words of this or the like purport Adam It is now time to dry up thy teares Continuall sorrowes are not pleasing to God who desires that in our misadventures we submit to his divine will Comfort thy selfe that Almighty God will in another sonne restore thee all that which thou lamentest in the losse of Abell This sonne shall in his successours revenge thee of him who hath been the cause of all thy miseries From him after some ages shall be borne God-man Feare not againe to touch thy wife for I by the will of his Divine Majesty do free thee from thy vow and absolve thee from thy oath Adam humbly thanked God for his compassion and imparted all to Eve making her gravid a little after begetting a sonne whom he called Soth saying The mercy of God hath furnished me with an Issue which shall repaire the losse of the death of Abell In the Education of this sonne what paines Adam took may be understood by the successe He merited from people the attribute of Divine having given names to the starres and invented the Hebrew-Characters With piety and goodness he ravished the affections of all and was an example to posterity and a glory to his parents In the meane time generations multiplied to that multitude as that men were forced to seperate to cultivate new grounds the first not being sufficient to maintaine them Upon this occasion Adam exercised the talents he received from God He made certaine lawes with which he taught and commanded that which was good Vices being already so increased that they had great need of reformation Adam not being able in regard of the distance of places to prescribe remedies to those evills which multiplied to infinite made use of Laws which make the Prince alwayes present though he be farre distant There is the Law of Nature and the Written Law That of Nature is a sentiment born with the Reason which enableth the Conscience to distinguish good from evill But in wicked minds corrupted by a depraved consuetude this Law is either not known or else dispised The Written Law therefore is necessary which dividing it selfe into Divine Civil constitutes
the good shall be the victime sacrificed to Gods anger You have no way to avoid these evils but by loving serving and obeying God Stupid people why do you not imploy your selves in those works which promise you beatitude Is it happily so great a toyle to exercise the works of temporall and spirituall Mercy Children please God please God for else you are neere to destruction Educate your Children in his feare that happily with their righteousnesse and your penitence you may be able to divert the impending judgements of Divine Justice I know that these my words will not prevail upon those minds who have devoted themselves to ambition jollity dishonesty thievery murther and dissolutenesse But the griefe I conceive for your calamities urgeth me to speak though it may prove ineffectuall I comfort my selfe neverthelesse that if you observe not all these my precepts yet one shall fulfill them for you all I see in the more hidden Arcana of God that She shall spring from the Loins of these who being a Virgin and a Mother shall break the Serpents head beare God into the world and open Heaven to the Just Adam was heard with more admiration then successe for all his sonnes except Seth were maculated with a thousand enormous vices His prophesies were derided because That is with great difficulty believed that is not desired and it is the property of Sinne to bereave men of reason and understanding To Seth who by his virtue merited all his Affections and Benedictions Adam familiarly imparted all the particularities of the past and future eveniences which with the gift of Prophesie had been communicated to him by God He foretold him the Ruine of their posterity the birth of the Virgin Mary the passion and death of God the delivery of the righteous souls from Hell and the Institution of new Lawes He advertised him to instruct his posterity laying up these memorialls in two Towers whereof one to be of a matter that could beare out the impetuosity of water the other resist the violence of fire He commanded him above all that he should never permit any of his children to marry into the family of Cain Vices are ever transmitted to posterity and it would be a great benefit to the world that wicked men were deprived of Issue Wolves-bane and Hemlock grow not on wholesome roots Serpents bring forth only Serpents Thus Adam being arrived to his Nine hundred and thirtieth year oppressed either by infirmity or old age departed this life bequeathing his soul to his Maker and his body to the Earth there to remain till the Resurrection when all the Holy Patriarks shall be freed from the prison of the Grave It is the opinion of many that he dyed on Friday the 3d of March being the day on which he was created to hint that misery comes in the very instant of our felicity He was of very great strength according to the Giant like stature he was of We may believe that he was proportionable of person and very handsome for coming out of Gods hands he could not be otherwise He was buried in Hebron in a Sepulcher of Marble and was afterwards transported to Calvary to the very place where Christ dyed It was so decreed by God that so the innocent blood of a God should wash away the guilty ashes of a Sinner Oh excesse of Love Oh stupendious Mercy And hereupon I am of opinion that a deaths head is alwayes affixed to the feet of the picture of Christs Crucifixion to shew us that it is the head of Adam Of Eves age the Scriptures make no mention perhaps because we ought not to know the death of her that deserved to dye before she was born all the miseries of mankind taking rise from her It s probable that she was oppressed by age and passion for Adams death It pleased his Divine Majesty perhaps that she should survive Adam to double her punishment in beholding the death of the dearest part of herselfe This Reader is the Life of the first Man first Father and first Saint He possessed all those benefits which were vouchsafed by nature or acquired by industry He was endowed with all Sciences was the inventer of all Arts. He preceded all mortalls in Wisdome and the perfect knowledg of all naturall things both because it depended on the cause not on the effects and because he could not lose it with the state of innocence He found in advancement downfall and in downfall glory He was then most infelicitous when he was in the height of all his felicity because he could not keep himselfe so I know not whether be greater the hurt he hath done his posterity in necessitating them to dye or the benefit in occasioning the most wonderfull Love of God to put himselfe upon it to undertake our humane nature And Reader consider in this Relation how vast difference there is between God and man Man brooks no parity nor equality in riches dominion nobility honours nor virtue God on the contrary is so full of benignity and so free from envy that he hath been pleased to forme man almost equall to himselfe And in every way that man resembled God God in every of those wayes hath been like Himselfe Consider that God hath given the dominion over all creatures to man as being indued with the light of reason to teach us that the superiour part of man wherin is the minde and reason the particular attribute of a man ought to precede over the inferiour to wit the senses and affections which we have common with beasts Consider that the greatest felicityes last not long resembling lightening which the more it abounds with light the sooner it vanisheth and leaves behind somuch a greater darknesse as Adam in the Terrestriall Paradise passed in a moment from Paradise into Exile Consider of what small avail are the favors of Nature the gifts of Wisdome the Divine admonitions and the Proximity of God himself whilst a depraved will tyrannizeth over the reason inslaves the understanding and resolves to idolize vice Consider that the greatest errors proceed from the greatest wits in that the wisest man in the world fell and that so much the more inexcusably in asmuch as it was easie not to have sinned Consider that it booteth not to confide in riches honours empire nor the love of great ones when an error of disobedience hath involved us in the extremity of misery and in the hatred of Him that hath given us a beeing according to his own similitude Consider lastly Reader how much Children and Grand children and Posterity lose in the sinne of their Progenitors and Ancestors in that all Ages pay a perpetuall penance for the transgression of Adam FINIS