Truth vindicated against all heresies shewing how the seed of the woman and the seed of the serpent is distinguished : the woman cloathed with the sun discoverd, she having the moon under her feet : the Old and New Testament made to agree and God's justice and mercy magnified.

I. Chap. (Book 1)

GEN. 3.22. And the Lord God said, Behold the man is become as one of us, to know good and evil: And now least he put forth his Hand, and take also of the Tree of Life, and eat and live for ever. Now in that God said, Behold, the Man is become as one of us, to know go•…•… and evil. That was, the Man be∣came like God in the knowledge of good and evil. For God had the knowledge of good and evil, to distinguish between the excellency of the one, and the abomination of the other. For God was of purer Eyes than to behold Iniquity, Hab. 1.13. That is, to behold either the Pride or Malice of the Devil, or the evil of Man, with approbation. And Adam and Eve when they had eaten of the forbidden Fruit, they became ashamed of the Evil they had done, whereby their Nakedness was discovered to them. And so the Evil of Sin became disliked by them. And in that Adam and Eve disliked Sin, and liked Good, therein they became like God, in the knowledge of good and evil: In that they disliked the one, and loved the other, tho' not in that perfect degree, yet unto God it might bear a resemblance. For Man was at first created in the

Image of God, yet infinitely short of the glorious per∣fection of God, who is an unchangeable Being, and beyond the Power of Satan's deceiving. But Adam and Eve being ashamed of what they had done, therein they were quite contrary to the Devil, for he was without shame, and without excuse. For whatsoever Evil he commits, he never is surprized or drawn into it; but he always doth the worst of Evils with his best liking. And whatever Wickedness he does, he is the Father of it, John 8.44. And not that the Evil of Sin was first determined by God, as is falsly asserted by some. Now Adam and Eve were beguiled and drawn into the Snare by the Devil. And he endeavoured to ensuare our blessed Lord, when he said, If thou be the Son of God, cast thy self down, for it is written, He shall give his Angels charge concerning thee, and in their Hands they shall bear thee up, least at any time thou dash thy Foot against a Stone, Mat. 4.6. So likewise Satan used perswasions to Adam and Eve, in setting forth how beneficial the eating of that Tree would be to them: And then she apprehended it was a Tree to be desired to make one wise. And Wis∣dom is pleasing to God and Man: And he that hateth Understanding, is a Fool, 1 King. 3.9,10. Prov. 1.22. And it was by Satan's plausible Insinuations that he deceived them, he telling them They should be as Gods, knowing Good and Evil. And that God did but threa∣ten them, and that they should not surely dye, Gen. 3.4. So he beguiled them, and they did eat; but not as they had any dislike to good, or delight in evil, but the contrary; for he perswaded them, they should be like Gods, or God: and when they saw by what they had done, that their Natures were defiled, so as thereby their Nakedness did appear to them, they were asha∣med. And where there remains Fear and Shame, there remains a Child-like frame: Now Adam beholding his Sin with fear and Shame. Gen. 3.7.10. He there∣by

shewed his dislike to Sin. And therefore God had compassion on Man, and promised him a Saviour. And in the State that Adam was then in, God saw a pro∣bability that he might still take and eat of the Tree of Life, and therefore the Lord sent him forth of the Garden, least he should put forth his Hand and take also of the Tree of Life, and eat and live for ever, Gen. 3.22,23. the which God, before they had Sin∣ned, gave them free liberty to do. Gen. 2.16. And there∣fore God determined not Mans miscarriage, by not putting him in ability capable to stand, as some have falsly imagined. But God having said before to Adam, that in the Day that he did eat of the Tree of knowledge of Good and evil, he should surely die. Gen. 2.17. And it being impossible for God to lye, Heb. 6.18. Therefore God sent them out of the Garden, least they should take hold of the Tree of Life, and eat, and live for ever. And God rather choosing to part with the Son of his Love from the Throne of his Glory to Suffer for Sinners, his Love to his Creatures made that pos∣sible; but for God to lye, is impossible. Therefore A∣dam for his transgression dyed in the day of a Thousand Years. For one day is with the Lord as a Thousand Years, and a Thousand Years as one day. 2. Pet. 3.8. And for the Sin of Adam's transgression, there was but the punishment of this Life, and Death pronounced against them, with a comfortable promise by the Seed of the Woman. Gen. 3.15,16,17,18,19. but the Fire of Hell was not threatned to them, neither was Hell Fire prepared for Man, but for the Devil and his Angels, Matt. 25.41. who before the Creation of the World rebelled.

2. Now there is a great deal of difference in Scripture between the meaning of the Creation of the World, and the Foundation of the World: there being but one Creation of the World, but several Foundations,

in as much as there was made several Worlds, Heb. 1.2. As the Old World, This World, and the World that is yet to come. All having several Foun∣dations. Adam being the Foundation of the Old World; Noah the Foundation of this World; And Abraham the Foundation of the World to come. So as all that come in heirs to that World, must come in as the Seed of Abraham. Gal. 3.28. And as the Twelve Tribes are the Foundation of the World to come; so the Twelve Apostles are said to be the Foundation of the Heavenly City, having their names writ on the wall thereof, Reve. 21.14. And the Twelve Tribes when they were brought out of Egypt to be placed in the Heart of the Earth, and to be laid for the Foundation of the World to come, at which Foundation Christ was figuratively slain in the Paschal Lamb. But was fore-ordained to be slain before the Foundation of the World. Which Foundation, is that before mentioned; and therefore God proved and tryed Abraham to see whether he would offer his only Son as a Sacrifice to him, before he made him that Promise, that in his Seed all the Nations of the Earth should be Blessed, Gen. 22.16,17,18. Rev. 11.15. Which Promise will be made good in time to come, and then will be put in Subjection to Christ the World to come. Heb. 2.1. Dan. 7.13,14.26,27. At which Foundation, the Works of those unbelieving Jews were finished, when they refused to go to fight for the Land of Canaan. And from that Foundation, after that miscarriage, God elected a Remnant. And they are those of whom it is said, they were chosen from the Foundation. And the peculiar People chosen from a∣mong the Gentiles, which likewise had the peculiar call∣ing, and also were to receive the Holy Ghost to be in them, which was the anointing of the Spirit, where∣by they spake with Tongues, and wrought Miracle, that thereby they might be also a light to the World

these were they of whom it is said, they were chosen before the Foundation of the World, which Founda∣tion is Israel. And God chose them as to matter of choice and liking, before the Body of Israel, which were the Foundation, because they had wilfully diso∣beyed him but as to the matter of Time, long after. Whereas the Apostle saith, They were chosen in Christ before the World was. That is, before the World was, which is now to come, in which they are to receive the promised Blessing. And as to what God said concerning Jocob and Esau, before they had done Good or Evil, was only that the Elder should Serve the Younger; and not that God did ever hate his Creature, until such time as they wilfully disobeyed him. But these words con∣cerning Jacob and Esau, have a far other meaning then what we have hitherto apprehended. But this and the other mistaken places of Scripture, by which the World has been cast into a mist of Darkness, I have now by Gods assistance, by laying the Scriptures together, made the true meaning of the word appear, as may be found in my Book, lately Published. But St. Peter fair∣ly warns us, That in St. Paul's Epistles are things hard to be understood. (Which those that were unlearned in the Scriptures did wrest, as they also did some o∣ther Scriptures, to their own destruction. 2. Pet. 3.16.) But the Scriptures rightly understood, and believed, are able to make us wise unto Salvation. 2 Tim. 3.15. Whereas St. James saith, Known unto God are all his works, from the beginning of the World, Acts. 15.18. From which words it is clear, that all Gods works were not known to him before the beginning of the World. And that is was then the works that properly belong to God, that were known to him. And that the be∣ginning of the World, the Apostle here speaks of, must have its chief reference to the beginning or Founda∣tion of the World, that was laid in the Seed of Abra∣ham

when God brought them out of the Land of Egypt, to place them in the Heart of the Earth for the beginning or Foundation of the World to come, as by his forementioned words doth appear, and not that he had his reference to the beginning of the Crea∣tion of the World, or the beginning of the World in Adam after the Fall. For the Apostle speaking how God did at first visit the Gentiles to take out of them a People for his Name. Acts. 15.14. Which were them to whom the Holy Ghost was given to be in them. vers. 8. And they to whom the Holy Ghost was given, were to be a light to the World, that the world might believe that God had sent Christ, John. 17.21. Af∣ter which 'tis said, he will return and Build again the Tabernacle of David which is Fallen down, Acts. 15.16. The which will be when the Lord returns; Whom the Heavens must receive until the times of the Restitution of all things, which God hath spoken by the Mouth of all his Prophets since the World be∣gan. Acts. 3.21. And then in his following words he tells us who the beginning of this forementioned world were. That it was the Fathers in the Wilder∣ness. vers. 22. (For Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you, of your Bretheren, him shall ye hear in all things,) the which will be when the Lord again comes. And then will be Israel's Glory, and then the World that is to come will be in Subjection unto Christ. Heb. 2.5. And these are the works, St. James had his chief reference to, when he said, known unto God are all his works from the beginning of the World. Acts 15.18. Which beginning of the World, was as is aforesaid. And the Eternal pur∣pose spoken of, Eph. 3.11. Only reacheth forward to the Eternity that lies before us. As Christ in time be∣came the Author of Eternal Salvation: And as in time he promised Eternal Life. And whereas St. Paul saith,

God worketh all things after the counsel of his own will. He here had his reference as St. James had, to the great works which properly belong to God: As the gift of his Son, and in electing some, setting a door of Mercy open to others. And in determining the great Glory, should be for the heirs of the World to come. For the word All, in Scripture, doth not include the whole. And as for the works of the Devil, and the evil works of Man, they do not belong to God; there∣fore he ordained Punishments for them after they fell, as I have elsewhere proved. And whereas St. Paul saith, Eph. 3.8.9. That I should preach among the Gentises the unsearchable riches of Christ, and to make all men see what is the fellowship of the Mystery which from the beginning of the World hath been hid in God. That is, at the be∣ginning of the World which was laid in the Twelve Tribes, who were laid for the beginning or Founda∣tion of the World to come. They did not see how the Gentiles should be called in, as to become heirs with them. This great Mystery was all a long hid in God from them, so as they as little understood it as the Old World did: And tho' God told Abraham, he should be Father of many Nations; and the Prophets decla∣red the Gentiles should be called in; yet it is no where declared they should be brought in by preaching the unsearchable riches of Christ through the Gospel. I have here made so long a digression, altho I have some∣thing more to the former Subject to say, the which I could not go on with, till I had given some light to the true meaning of these mistaken places. That thereby I might make plain the way, for what I have yet fur∣ther to say.

3. That is, we are further to consider wherefore the Lord sent them forth from the Garden. Which was, Least he should put forth his Hand, and take also of the Tree of Life. Gen. 3.22. By which words we are to take

notice, that God doth positively declare, that he did not know what Man would do, till he proved and try∣ed him, and saw what was in Man. And Therefore least he should also take of the Tree of Life, and eat and Live forever, (God having before pronounced Death for his offence) God sent him out of the Gar∣den. These words we are to take in the plain Letter of the Text. That God did not then know what Man would do. And this God declaring, we are bound to believe. In as much as it is impossible for God to ly. Heb. 6.18. But many by not rightly apprehending these forementioned places have laid the generality of the world under Eternal Damnation, by a fore sight in God of Adams transgression. Notwithstanding God hath fully declared that when he saw that the wickedness of Man was great upon the Earth, and that man had wholly corrupted his way, except Noah. It repented the Lord that he had made Man on the Earth, and it grie∣ved him at his Heart, Gen. 6.5,6,9,12. And this we are to take in the plain Letter of the Text, with∣out we will blaspheme his Holy Name, in making the God of Truth a lyer; which is impossible for him to be, Heb. 6.18. And when God promiseth a Blessing, whether conditional, or absolute, according as he hath promised he will make it good. Hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? For God is not a man, that he should lye; nor the Son of Man, that he should repent, Numb. 23.19. But upon man's returning. God is often said to Repent of the Evil he thought to do unto them. So likewise of a Blessing, when it is promised on condition, and the condition not performed, Jer. 18.8,9,10. And it was after God had proved and tryed man, he saw what was in man. And seeing our great High-Priest could not be touched with the feeling of our Infirmities, till he took our Nature, Heb. 4.15. So it was much more impos∣sible

that God who is of purer Eyes then to behold Iniquity with approbation, could be cumbred with the foresight of all the abominations and wicked strata∣gems of the Devil or Man before they were created, or the World in which man offended. And the God of Truth having sworn, that he delighteth not in the Death of a Sinner, but rather that he should return and live, Ezek. 33.11. And how can this be true, if God had reprobated the generality of all Mankind from all Eternity. And likewise God saith, The Soul that sin∣neth, it shall dye: the Son shall not bear the iniquity of the Father; Ezek. 18.20. that is when they come to be judg∣ed. And accordingly it is said, when they are judged, That every one shall receive for the things done in the Body, whether it be good or bad, 2 Cor. 5.10. For Christ will then condemn none for the Sin of Adam's Transgression, the which we call Original Sin, for which we have laid the greater part of the World un∣der Eternal Damnation by a foresight in God of Adams transgression. And it is by the false Notions which the Christians have received through the mistaken places of Scripture, which has caused several to deny the Lord Christ to be the Son of God; knowing that the God of Truth would not send his Son, and the Servant of his Son to contradict what he had before declared: for tho' our Faith in some things, may be above our Reason, but not contrary to Reason. And tho' it is said, He that planted the Ear, shall he not hear? he that formed the Eye, shall he not see? Psal. 94.7.9. This is spoken only to the time after Man had a be∣ing; and when they transgressed, and thought God did not see. But in that God said, when Man had corrupted himself, that it repented him that he had made Man, and that it grieved him at his heart. Therefore with permission I speak this, it being not improbable, that if Man had fallen no otherwise then in Adam's transgres∣sion,

that then Christ by taking our Nature, and there∣in performing perfect Obedience, he might thereby have satisfied Divine Justice, without making his Soul an Offering for Sin. Which made the Lord Christ de∣sire of God, that if it were possible that Cup might pass from him: But it being impossible that God's justice could be otherwise satisfied, therefore he drank it, and God was troubled that Man had so corrupted himself as to fall under his severe Condemnation, he having no pleasure in the Death of a Sinner, Ezek. 18.32. But many by their false apprehensions, that all things were fore-ordained before the Creation, ma∣king no distinction between the great difference that is betwixt the Creation of the World, and the mean∣ing of the Foundation of the World, and by several mistaken places. Whereby they have made the won∣derful Love of God in the gift of his Son, only a thing fore-determined according to the Counsel of his own Will, and that from all Eternity. And the wonderful Love of Christ in laying down his Life for the World, which Love passeth Knowledge, has been made a design in God, that thereby some might be saved, and the rest damned. And these conjectures some have had of God, who is the Fountain of all Wisdom, Love and Justice, as to think that God from all Eternity, elected some without Reason, and left the rest to eternal Damna∣tion, without having any regard to Reason, Pity, or Love: But when such come to be judged, they will find that God has a reason for what he doth. And some there are that hold that God hath two Wills, an outward Will to invite all to come and accept of Salvation, and a secret Will, that only the Elect shall be saved. Which Notions were no other then Blas∣phemy against the God of Truth, were they wilfully committed. And because most of the received mista∣ken Notions will not permit God a Reason for what

he doth: therefore the foresaid Elias, Thomas Moor, pretending to vindicate God's justice more than the others, saith, God not making the Angels that fell, nor Man at first of ability to stand; and therefore he saith, God in Justice cannot punish Man in Hell, nor leave the Devil to damnation. And were this true, that God did not at first make the Angels that fell, and Man of ability to stand, I should be of his mind also, in thinking it could not be justice in God to condemn them to the Fire of Hell, for doing that which he had before determined. But now the Prince of Darkness through our mistaken Notions, by the false Interpretations put upon the Scriptures, has compleated his design in throw∣ing his miscarriage and the World's upon God, that thereby Man might be as wicked as the Devil would have them.

Concerning Adam's Fall I formerly lean'd too much to the received Notions, thinking they had been right, till by the abuse of the fore-mentioned Text, I made further search into the Scriptures concerning it, begging God's assistance; by which means I found we are in great Mistakes.