the want of dignity in the conduct of the circumstances, sterility of conceits, weakness of spirit, insipid jokes, and extravagant episodes, to mention (without speaking of an infinitude of other things) that the world, the flesh,and the devil, present themselves in human shapes to tempt Adam, since there was then in the universe no other man, or woman, and the serpent discovered himself to Eve with a human similitude; more over this is done, that the subject may be comprehended by the understanding through the medium of the senses: since the great temptations that Adam and Eve at once sustained, were indeed in the interiour of their own mind, but could not be so comprehended by the spectator; nor is it to be believed that the serpent held a long dispute with Eve, since he tempted her rather by a suggestion to her mind, than by the conference, saying these words, nequaquam moriemini et eritis sicut Dii scientes Bonum et malum," and yet it will be necessary in order to express those internal contentions to find some expedient to give them an outward representation. But, if it is perpermitted to the painter, who is a dumb poet, to express by colours God the Father under the person of a man silvered by age, and to describe under the image of a white dove the purity of the Spirit, and to figure the divine messengers, or Angels, in the shape of winged youths; why is it not permitted to

the poet, who is a speaking painter, to represent in his theatrical production another man and anotherwoman, besides Adam and Eve, and to represent their internal conflicts through the medium of images,and voices entirely human? not to mention that it appears more allowable to introduce in this work the Devil under a human shape, than it is to introduce into it the Eternal Father,and even an Angel; and if this is permitted, and seen every day exhibited in sacred re presentations, why should it not be allowed in the present, where, if the greater evil is allowable, surely the lesser should be allowed. Attend therefore,

gentle reader, more to the substance, than to the accident, considering in the work the great end of introducing into the theatre of the soul the misery, and lamentation of Adam, to make your heart a spectator of them, in order to raise it from these dregs of earth, to the magnificence of heaven, thro' the medium of virtue, and the asssistance of God; by whom may you be blessed.

THE CHARACTERS.

Chorus of Seraphim, Cherubim, and Angels.
The Archangel Michael.

Adam.

Eve.

A Cherub, the Guardian of Adam.

Lucifer.

Satan.

Beelzebub.

Seven Mortal Sins.

The World.

The Flesh.

Famine.

Labour.

Despair.

Death.

Vain Glory.

The Serpent.

Volano, an Infernal Messenger.

A Chorus of Phantoms.

A Chorus of Fiery, Airy, Aquatic, and Infernal Spirits.

CHORUS OF ANGELS

Singing the Glory of God.

To Heaven's bright lyre, let Iris be the bow,
Adapt the spheres for chords for notes the stars,
Let new born gales discriminate the bars,
Nor let old Time, to measure times be slow.
Hence to new Music of th' eternal Lyre,
Add richer harmony and praise to praise;
For him who now his wondrous might displays,
And shews the Universe, its awful Sire.

O Thou who ere the World, or Heav'n, was made,
Did'st in thyself, that World, that Heav'n enjoy,
How does thy bounty all its powers employ ;
What inexpressive good hast thou display'd ?
O thou of sovereign love almighty source,

Who know'st to make thy works thy love express,
Let devotion's fire the soul possess
pure

And give the heart and hand a kindred force.

Then shalt thou hear how, when the world

began,

Thy life producing voice, gave myriads birth,

Call'd forth from nothing, all in Heaven and

Earth,

Bless'd in thy light as Eagles in the Sun.