Adam unvailed, and seen with open face: or, Israel's right way from Egypt to Canaan, lately discovered. Wherein his estate is laid down, opened and compared with ours, under severall dispensations; in opposition to what ever hath been formerly declared by most men: in which many excellent truths appear, to the great comfort and consolation of all those that are made capable of it. By William Rabisha.

ADAM UNVAYLED, AND Seen with open Face.

The Principle which I doe here oppose and deny to be a Truth, is this as followeth:

IT is held almost by al those profess the Christian Religion; that Adam was made in the Image of God in righteousness, wisdom, and knowledge, and the like; and that by eating of the forbidden fruit be lost that Image; in re∣spect of those Attributes, in which he was said to be made like unto God.

This is their understanding of Adam's estate, with whom I have to deal; others hold other things of Adam, although not so gross or so far contrary to truth: and I not knowing fully what all opinions are, I shall lay down my own judgment, which is clear contrary to theirs; whose opinions are here∣in specified. According to my understanding, the Spirit of God holds forth in Scripture,

that the first Adam was made of earth earthly,

For he lost nothing by his eating the for∣bidden fruit; he having nothing to lose, nei∣ther wisdom, righteousness, knowledge, or light inherentin himself; but contrarily, being meerly blinde, foolish, ignorant, and empty of all those attributes, which he was said to have: and whereas it is said that Adam lost all those attributes by eating the forbidden fruit; I say he gained all his naturall know∣ledge, light, righteousness, wisedom, and the like, by vertue of his eating the forbidden fruit; And I make it appear thus: There were two speciall Trees in Paradise; the one was the Tree of Knowledge, of good and evil; the o∣ther was the Tree of Life; the fruit of these two Trees, was nothing else but two laws of righteousness. The first, which was the Tree of Knowledge of good and evil, was the law of nature, which is the morall law, and is called the righteousness of man. The second Tree, was the Law of the Spirit and life in Christ, which is by gift, and is cal∣led the righteousnesse of God: now before Adam had eaten of either of these Trees, he could have neither of these two lawes of righteousness, which he had not until he had eaten of the fruit thereof.

For proof whereof, it will First appear from the very attribute or title, that is put

upon the Tree: it is called the Tree of Know∣ledge of good and evill; and the reason is be∣cause it gives & conveys knowledge of what is good, and what is evil, in those who eat it.

Secondly, It may be also proved from the Serpents testimony: he speaking in answer to the woman, when she said Vers. 3. that God had said, ye shall not eate of it, neither shall you touch it least you die: his answer was, ye shal not surely die; but contrarily saith he, God knoweth that in the day you cat thereof, your eyes shall be opened, and ye shall be as Gods knowing good and evil.

Object. But it may be some may say that the Serpent did lye, and deceive Eve by these words. and therefore is called a lier from the begining.

Answ. The Serpent spake truth according to the womans sense and interpretation of death, that was the dissolution of the body, but not according to Gods meaning and in∣terpretation of death: therefore he is called a lyer from the begining, as in another cause. Although the witnessses did testifie against Christ Matth 26 61. And likewise against Steven, Act. 6. 13. Although these witnesses speak nothing but truth, as it appears, Joh. 2. 19. compared with Math. 26. 61. and also Steven denies not what was testified against him; and proves it by Moses & the Prophets, Acts 6. 33. 48. Yet for all this, those

two sorts of witnesses are called false wit∣nesses, inasmuch as they did not speak ac∣cording to their meaning; and in this sense the Serpent is called a lyer from the begin∣ing; because he speakes not according to Gods meaning of death.

But he was not a lyer according to the womans sense or interpretation of death; which was the dissolution of the body; for they did eate that day, but did not die a na∣turall death: thus it is also proved from the Serpent's testimony: that their eyes shall be opened, and they shall become like Gods knowing good and evill.

Thirdly, It will appear to be a truth from the effects that the fruit did work on them, by which the Serpent's words to the wo∣man is made good, vers. 6. 7. And when the woman saw the Tree was good for food, and pleasant to the oye, and a Tree to be desired to make one wise; she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat. And the eyes of them both were opened, and they knew they were na∣ked: Those eyes were not mortal, or substan∣tial eyes of the body; for they were open to see the fruit before they eat thereof: vers. 6. what eyes are there else to be opened besides the mortal eyes of the body? there are two sorts of eyes besides the mortal eyes of the

body: the first is the natural eyes, and the second is the spiritual eyes; and as I told you before, there was two sorts of fruits to open these two sorts of eyes: and here you may see upon eating the first sort of fruit, the first sort of eyes were opened, namely the eyes of their natural knowledge, wis∣dom, and understanding; for the text saith, and they knew that they were naked; it doth not say it made them naked, for they were so before; but before they eat, they had not that understanding to know that they were naked, or be ashamed of their nakednesse: but by vertue of their eating of that fruit there was knowledge, and wisdom, and light conveyed into them, whereby they knew what was good and what was evill; therefore well might it be called the Tree of Knowledge of good and evill, when it hath such vertue in it to give knowledge, which could not be attained unto any other wayes, as it may be necessarily gathered by that con∣verse between God and Adam, when the Lord called to Adam, and said, where art thou? ves. 9. Adam's answer was, I heard thy voice in the garden and I was afraid because I was naked, vers. 10. Gods answer to him again was, who told thee that thou wast naked? hast thou eaten of the Tree whereof I command∣ed thee thou shouldst not eat? as much as

if God had said, it is true thou art naked, (he denyes it not) but it is impossible that thou shouldest know of it, without thou wast told, because thou hast no knowledge in thy self, except thou hast eaten of the forbidden fruit: this speech of God is as if a man should determine in himself to doe some good for his son, and yet make it known but to one man in the world; and yet the son shall come to his father, and say, if you would doe such a thing for me; his father knowing that none knew it but one, will say, who told thee? hast thou spoken with such a man, implying that he did give his son knowledge of such a thing, without which he could not know. No more could Adam know his nakedness, which indeed was his earthliness, without he had eaten of that Tree as it is clear from these words) who told thee that thou wast na∣ked? hast thou eaten of the Tree, whereof I commanded thee that thou shouldst not eat? Here you see opening of eyes, and discovery of nakedness effected in Adam and Eve, by their eating the forbidden fruit.

Fourthly, We shall confirm all these, and put the point out of question from God himself, where the saith, behold the man is become as one of us, knowing good and evil, Chap. 3. vers. 22. If Adam by his eating

the forbidden fruit became like God, then it will follow that he was not like God be∣fore.

But Adam by his eating of the fruit of the Tree of Knowledge of good and evil, be∣came like God in the knowledge of good & evil: that is, what God esteemed to be good, that Adam knew, and esteemed likewise to be good; and what God esteemed to be e∣vil, that Adam also knew and esteemed to be evil: although Adam did not know things in that measure and fulness as God did; yet he knew as God did, in the same manner, or nature; as a coale is like a whole world set on fire, so was Adam like God in the knowledge of good and evil; but here lies Adam's misery in knowing good and evil, and yet not having power to do the good known, and shun the evil; which could not be obtained by the eating this fruit, but by the eating of the second fruit, which is of the Tree of life, as I shall here∣after shew; I might further confirm this truth by divers arguments and reasons; but before I proceed, it is necessary that I should answer divers objections which lie in the way.

Object. You will say, it is true God saith, the man is become like one of us; but God speakes by the way of an Ironye; as Micaiah

speakes to Ahab, the 1 of Kings 22. 15. the King asked him whether he should go up to Ra∣moth-Gilead to battle or no? The Prophet Micaiah bids him, go up, and prosper; and the Lord shall deliver it into the hands of the King. So God speakes to Adam, because of his former high thoughts, and indeavours to be great; and when Adam fell short of what he thought to be, God speaks to him in di∣rision.

Answ. God speakes not in the way of an Irony: my reasons are these; first, because God speakes not to Adam as the Prophet did to Ahab, or as the wise man in the Proverbs did to the young man. But God speaks to himself, in respect of his threefold relation; that is either like God in his eternal essence or being; or like God in respect of his influence and power: or thirdly like him as he dwelleth and acteth, and abaseth him∣self in Christ; or rather like him in the knowledge of good and evil, according as he esteems good and evil, in either of these relations; therefore I say, God speaking to the Trinitie, and not to Adam; It is im∣possible for God to speake in the way of an Irony, or deriding, or rather blasphemy, because he speakes not to the person offend∣ing as the Prophet did: therefore your in∣stance will not serve, the case being not the

same; if God had spoken to Adam, there might have been some show or colour for such a thing; but God speaking not to him, there can be no ground or colour for it at all.

The second reason is, why God speaks, not in the way of an Irony is this: because there was some thing enacted upon, and by reason of his knowledge, in the latter part of the 22. 23. verses: and now least he take of the tree of life and live for ever: as much as if God had said, he is come to that knowledge by vertue of his eating the fruit, he wil be ready to take of the tree of life and live for ever: It is clear that Adam was put forth by reason of his knowledge; therefore the Lord God sent him forth from the garden of Eden; the word therefore, hath some dependance upon the fore going words, which was his becom∣ing like God; therefore he was driven forth.

The third reason proves it a truth, be∣cause of the former 3 proofs. First from the name of the tree, Secondly from the Ser∣pents testimony, and Thirdly from the ef∣fects that the fruit produced in them; all with speaking one thing, it doth further confirm that Gods meaning was really so according as it was spoke, behold the man is become like one of us, knowing good & evil.

2 Object. And that is from the latter part of the verse, knowing good and evil; it is true,

Adam knew good and evill; but how? he knew good by the losse of it, and evill by wo∣full experience.

Ans. I shall grant, if God knew good by the losse of it, and evill by wofull experi∣ence, then Adam did so to; But if God did not, then Adam did not neither; for A∣dam knew good and evill as God did, and so saith the text, Behold the man is become libe one of us knowing good and evill.

Obj. You will say Adam was made in the image of God as the Scripture holdeth forth, and he being in the image of God in respect of his attributes before his eating the forbidden fruit; therefore it followeth he became not like God by his eating as you do here affirm.

Answ. In answer to this Objection, you must understand that the image of God is held forth in Scripture under a two-fold consideration.

First, The image of his person or visible appearance, Secondly, The image of his incomprehensible and spirituall substance. Now as you understand Adam in innocency as meer man, he was made after the first i∣mage, that is to say in the image of God in respect of his person or visible appearance, and not after the second image, although he was in some sense, in respect of God, as I shall hereafter shew when I come to speak

of the second image; but when I say Adam was made in the image of God in respect of his person or visible appearance, we are not to understand that God in his eternall Es∣sence and being can be likened to any thing; for he is invisible and incomprehensible, but I meane in that shape and likenesse as God did alwayes appear and manifest himself in unto the sons of men, before the law to A∣braham and Lot, and in the time of the Law, and also in the fulnes of time, in the flesh of a man, even in the man Christ Jesus; for God in his eternall thought and purpose beforetime did determine and intend (as he did in other things) to appear in this image in time, and so called it his image; & likewise in his determination intended to make man according to it; and one end was to speak according to mans capacitity; for if God had appeared in other shapes, and not in the shape or liknesse of man, then man through feare would not be capable to re∣ceive a message or be instructed by him (man being in that weak estate as he is made in) so God in time made man according to the shape or image which he intended to appear in before time; And when he saith, let us make man in our own image: his meaning is in the first sense, that mans per∣son shoul be made like the image of Gods

person or visible appearance, according as I have already described. It must needs be so for this reason; because the wo∣man was not made in the image of God: now if you understand by image any thing besides the image of his person or visible appearance, let it be knowledge, righteous∣nesse, wisdom or what it will, in that re∣spect, the man and the woman was both a∣like; but if I shall prove the woman was not made like the man in the image of God; then it must needs be granted that the i∣mage that Adam was made like unto God in, was the image of his person or visi∣ble appearance. To the end the controver∣sie in proving that man was made in the i∣mage of God, and the woman was not, take notice what followeth.

First, It will appear from Gods resoluti∣on before mans creation, as you may see Genesis 1 26. where God saith, let us make man in our own image: the woman is not mentioned, neither yet included in the man, as it appears in the 27. verse; where you shall find a particular relation; First, how the man was created in these words; So God created man in his own image, in the image of God created he him: Secondly, that they were both created in the latter part of the verse in these words, male and female crea∣ted

he them; the same expression is in Gen. chap. 5. vers. 2. from hence it doth cleer∣ly appear that the man was created in the i∣mage of God, and the woman was not, be∣cause there is a particular relation of their creation; for if they had been both created in the image of God, it had been easier to say in the image of God created he them male and female, then to particularise out the man, and say he was created in the image of God, & then go over them again, and say male & female created he them; so that by this par∣ticular relation the Holy Ghost would have us to understand, that the man was created after the image of God, but not the woman; the Apostle Paul by the same spirit clearly understands this truth, and puts it out of controversie; he speaking in 1 Cor. 11. 7. how a man ought to manifest his obedience and subjection (to his head, which is God) by his being uncovered either in prayer or pro∣phesying; and also how a woman ought to manifest her subjection to her head by her being covered; he saith if the woman be not covered, let her be shaven or shorn; and as he looks upon it to be a great evil in the wo∣man to be uncovered; so contrarily he looks upon it to be a great evil in the man to be covered; and his reason's this, for saith he, a man indeed ought not to cover his

head, for as much as he is the image and gory of God: now observe, if that be the on∣ly reason why he ought not to be covered, because he is the image of God; I say by the same reason the woman ought not to be co∣vered, if she had been the image of God; but she being not the image of God, but the glo∣ry of the man, therefore she ought to be co∣vered; I say again, if they that be in the i∣mage of God, do dishonour God by being covered, in praying or prophesying, as it appears they do by the Apostles reason: then Paul commands the women of the Church of Corinth to dishonour God, if they were made in the image of God; but they being not in the image of God, therefore did not dishonour God, but by it honoured their husbands; further, to prove that the wo∣man was not made in the image of God, spoken of in Gen. 1. 26. and so consequent∣ly, that the image there mentioned must needs be a personal image.

My second reason is this; because Adam and Eve as they were made visible and mor∣tal substances, they were both Typicall of two several things; Adam typed out Christ the second man, and Eve the Church: and as the things typed out were of two several natures or figures; it must necessarily fol∣low, that the types themselves must be of

two natures or figures: this must needs be so for this reason, because the woman and the man is not alike in respect of their natural image neither in shape, strength, or govern∣ment: therefore Gods meaning must needs be understood of mans personal image to be made like Gods.

The third reason may be this, because God alwayes appeared in the shape of a man, and not in the shape of a woman. Thus having proved that the woman was not made in the image of God, it wil therefore necessarily fol∣low, that the image spoken of was a personal & visible image, & not the image of God in respect of holiness, righteousness, wisdom, or the like; for you say, and I grant, that the man and woman are both alike in that; but you see they were not both alike in the image of God; for Adam was made in the image of God, and Eve was not, which is already proved; thus you see the image of God is taken for the image of his person, or visibi∣lity in the first sense.

Secondly, The image of God is held forth under a second consideration, and in ex∣plaining this, I shall further clear that which is already delivered. And this second i∣mage is the invisible, incomprehensible, and immortall image; it may be taken, and is understood, as I have already declared, thus:

let us make mans person after the image of Gods person; but God rested not here, nei∣ther would he have us to rest here: but look through the shadow to the substance, through the visible and personal image, to the invi∣sible, incomprehensible, & immortal image; through the first Adam to the second Adam, God speakes after the manner of men, in darke shadows and parables, and carnal men understand accordingly, when indeed God lookes through these shadows and means a∣nother thing; God saith, let us make man; here he speakes after the manner of man because a man is a man to men; but to God man is not man, but a meer bubble or sha∣dow: therefore God lookes upon man in his own account; and his meaning is, let us make the new substantial and immortal Adam, after the incomprehensible and im∣mortal image; this saying of God must needs be understood as that in Gen. 8. 13. When Noah came out of the Arke, he took of every clean beast, and offered burnt offerings; and the text saith that the Lord smelled a sweet sa∣vour, and the Lord said in his heart, I will not again curse the earth any more for mans sake. Could a company of poor earthly creatures make a sweet smelling savour in the nostrils of God; no, no, God looks through these carnal and typical offerings, to the spiritual

and Antitypical offerings; which are the sweet breathings, and carryings forth of the spirits of the Saints upon the Altar, which is the divine nature of Christ, to have com∣munion, and fellowship with himself: So in the like manner, when God saith let us make man, he lookes through the carnal man, to the spiritual and true man, who is created after the image of God, in righte∣ousness & true holiness: and therefore Christ is said to be the express image of his per∣son; we are not to understand that he means that Christ is the express image of his visible person; that person which was spoken of 1 Cor 11. 7. in which the woman was not made in, as it hath been made appear: but he means that invisible and immortal righte∣ousness and holiness which is in God, in his eternal essence and being. This word per∣son is a phrase after the manner of men, to set out invisible and incomprehensible things by that which is visible; it is called the ex∣presse image of his person, in opposition to all other typical images, or outward fe∣derate holinss or righteousness whatsoever; this is the true image, and new man, that the Saints are to put on, in opposition to the false image and old man which must be put off.

Obj. Some may say Gods meaning could not be of this immortall, invisible, or second image

which God speaks of, when he saith let us make man, because this image was not then made.

Answ. The Saints are said to be chosen in Christ, before the foundation of the world; if chosen, then made under the same consideration; for things must be before they can be chosen. Again men may say, let us make a house, and in order thereunto make morter, and bricke; and in doing that, they may be said to make the house: So it may be understood of God in this place, It was Gods great end to bring up the elect who were chosen before the foundation of the world into a communion and fellowship with himself; And in order to this he makes the person or outward tabernacle for this new man to dwell in, and to bring a∣bout this great end (that is to say) to make man in his owne immortall and substantiall Image; for in making the outword and personall hee may be said to make the outward: and Spirituall, for the Apostle saith, How be it that was not first which was spirituall, but that which was carnall, and afterwards that which was spi∣rituall, 1 Cor. 15. 46. Therefore when God saith let us make man, he looks through the first to the latter, and meanes the end of things, this is that new man, a man in Gods own account. I having described the image of God under these two considerations and

withall proved that Adam as he was in in∣nocency was made after the first image, that is to say, the image of his person; I shall also go on in proving that Adam as he was then made and stood in innocency, was not made after the second image in holinesse, righteousnesse, knowledge, and the like; and my reasons are these;

First. If Adam had been immortall in the i∣mage of God, in respect of his attributes, it had been as impossible for him to fall and be∣come mortal, and unholy, as it would be for God himself; that which is holy, cannot be∣come unholy; that which is in the nature of God, cannot change it nature into the na∣ture of sin: God is able to change other things into his nature; but no other thing can change that which is of God into its nature. Because I would leave nothing unanswered,

Object. I would willingly know what you meane by holiness and righteousness: if you mean natural holiness and righteousness, knowledge, light, and the like.

Ans. To this I answer, God hath no such image: the Scripture holds forth but a twofold Image; the first a Personal, the second a Spiritual, according as I have al∣ready described.

Again, If you say, he was holy and righ∣teous, inasmuch as he had not sinned; I say,

in that sense, a stone, or any other vegetative or sensitive creature is made in the image of God, for it hath not sinned: This is like that tenet or principle held concerning chil∣dren: for some say, If children should not be saved, who have never sinned actually, who then can be saved? as if that which had not sinned, was holy and nearer God: to be without sin only, is not to be holy, and in the image of God; or to have never so much naturall knowledge and light adds nothing to holiness and righteousness ac∣cording to Gods image: But to be holy and righteous in the image of God, is to be immortall, unchangeable, and to have eter∣nall life in them, which is the gift of God, and there to live in the enjoyment of God, having inherent righteousness in them; and to▪ be begotten by God, and grow up in the very nature of God, as a child grows up in the nature of his Father: So that you must become little children, and be born by the Spirit, before you enter into the King∣dom of heaven: that is, there must be a new and second birth of a new creature, a new life and conversation, new feeding, new spirituall meat, and drinking anew of wine and water of life with Christ in the Father's kingdom, a new enjoyment, a new spiritu∣all rest, and all things must become new▪

all this is held forth by the first birth, life, conversation, feeding and resting. If we must become like (or, as) little children be∣fore we can enter into the Kingdom of heaven; then I say, we must become like old men before we sit down in the Kingdom of heaven in the full enjoyment of the Fa∣ther, or in the knowledge of him which is from the beginning, as the Apostle John saith to the Fathers, who out-stripped the children or young men in the knowledge of God, as he was in them from the beginning, 2 John 12, 14. These children are not to be understood children by generation; nei∣ther are the young men or fathers to be un∣derstood under a natural consideration; but children in respect of regeneration, and young men and fathers in respect of spiritu∣all growth, and knowledge in the mystery of God.

So then, if Adam had been thus, he had been in the image of God, and could no more have fallen away from the nature and image of his Father, then a childe can fall from the nature and image of his father, in∣to the nature and image of a beast: nei∣ther did he fall in that sense, as you under∣stand he did, nor do any thing against, or contrary to his nature.

Secondly, He was earthly, and so he acted

from that principle, and therefore not in the image of God: and that you may plainly see, if you consider what the Apostle saith 1 Cor. 15. 43. in these words, There is a carnall body, and there is a spirituall body. Although this may be taken or understood to be our body, or the body of sin fallen in Adam, in opposition to the spirituall body, which is the spirit of life in Christ; yet it is not the Apostles understanding onely; for he goes about to prove this by the written word; and that is from Adam's first crea∣tion: for (saith he) and so it is written The first man Adam was made a living soul, the last Adam was made a quickning spirit, 1 Cor. 15. 45. The Apostle understands this first man that was made a living soul, to be a meer natural man; as also he understands the second to be a spirituall, as you may see ver. 46. in these words, Howbeit, that was not first which was spirituall, but that which was carnall, and afterwards that which was spirituall. There needs no fur∣ther evidence in this, neither can I speak any plainer then the Apostle; for when he goes to prove there is a naturall bodie, he doth not say it became naturall through some miscarriage; but he saith, he was made so: he was made a living soul, which living soul so made by God, he saith in the

next verse, that it was not spirituall, but carnal. Nothing that is carnall can have communion with God: But Adam was carnall: Therefore could have no commu∣nion with God. Nothing that was made carnall was in the image of God: But A∣dam was made carnall: Therefore not in the image of God in respect of his Attri∣butes.

Thirdly, The Apostle sets forth the pe∣degree or root of the second Adam, by the pedegree or root of the first, in these words; The first man is of the earth earthly, the se∣cond man is the Lord from heaven, vers. 47. As the second did not come in a low estate and condition, and attain to an higher af∣terwards; for he is the Lord from heaven: so the first man did not come in an high and glorious condition, and afterwards fall into a lower.

Object. If you said, That Christ, which is the second man, came in a low estate and condition: which makes against this Argu∣ment.

Answ. To which I answer, In respect of his Manhood he was the first Adam; for it is said, He that sanctifieth, and they that are sanctified, are all of one. It is not onely meant in respect of their spirituall estates after they were sanctified, but also of their

fleshly, except actual sin, as it is Heb. 2. 14. Forasmuch as the Children are partakers of flesh and blood, he also himself likewise took part of the same: And as he was flesh and blood, he came in a low condition, and so he may be said to grow in grace and know∣ledge; for he was not the Lord from hea∣ven, nor the second man in this sense; but he was the Lord from heaven in respect of his Godhead, or that spiritual influence or annoynting that came forth from God, and took up flesh, and dewlt therein. In this sense he was the second Adam, which is the Lord from heaven; and as the second Adam was alway the same, neither higher nor low∣er at any time; although he may be higher sometimes, and sometimes lower in respect of manifestation, yet he is one and the same for ever in his own nature and property: so also the first man Adam might seem to be in a very high and good condition, and afterwards to be in a low and evill conditi∣on in respect of manifestation to himself, but in his own nature one and the same for ever; for he was made of the earth earthly: that is, First, as his corporal substance was made of the materiall earth: so secondly, his estate and enjoyment was carnall and earthly; and being earthly minded, carnal, and blind, he was put into Paradise, and

there continued untill his eyes were opened by his eating the tree of knowledge of good and evill; and then he had a discovery of his carnality, as I have already shewed in the letter, and shall hereafter open the mystery to you, when I come to Applicati∣on.

Fourthly, Further, if I can prove that our first parents had original sin before they did eat of the forbidden fruit, the contro∣versie will be ended, and you must grant my opinion to be a truth: Which I shall prove, as it followeth,

2. That our first parents had original sin in them, by reason of which they could not stand in that estate as they were in, but fall; And it will appear thus; sin is to un∣derstood under a two-fold consideration: the first may be called sin in its conception, that is the lust and earnest desire and inclina∣tion of the heart to do such a thing to satis∣fie its own lust; this is sin in it self, and that which God hates and abominates, this is that which Christ witnesseth against; for saith he, I say unto you, that whosoever look∣eth upon a woman to lust after her, hath commit∣ted adultery already with her in his heart, Math. 5. vers. 28. he saith also the same of murder, and other things vers. 22. if it be conceived in the heart, its done in respect

of God; for as God desires and accepts of the good conceptions and indeavours of the heart, although they never be put into acti∣on, and also rewards them: so he abhoreth the evill conceptions and intentions of the heart, and accounts it for sin though it be never put into action, and rewards it accor∣dingly if unrepented: thus I have described the first sort of sin, which indeed is sin in it self; and to speak properly there is no o∣ther sin but this, but that which I call the second sort of sin, to speak properly, is not sin in its self, but rather the manifestation of sin, or sin breaking forth and making it self visible; and this is called actuall sin, which indeed is sin to us: this is the second sort of sin, or rather the manifestation of sin; but that sort of sin or original corrup∣tion which is the body of sin, this had Adam before he eat of the Tree of Knowldge of good and evill: to this purpose look into Gen. 6. where it is said, first that she saw it was good for food: and secondly, that it was pleasant to the eye: and thirdly, it was a tree to be desired to make one wis. All these three things considered by the wo∣man; the goodness of it, the pleasantness of it, & also that it would produce wisdom: from hence it did cause lust and a burning desire in her after the fruit thereof; this

desire and lust was produced from that bo∣dy of sin, or original corruption and earth∣iness within: and this sin according to Christs exposition Math. 5. is the sin or trasgression it self; for their eating did not effect or produce their lusts and desires, but their lusts and desires did effect their taking the fruit and their eating thereof; and this was the sin and transgression it self, as it is clear from the Apostles words, where he saith the man was not in the transgression, but the woman; why so? did not the man eat of the forbidden fruit? yea he did eat of the fruit, but that was not the trans∣gression; but the sin or transgression it self was the desire to the fruit, upon such considerations as was before mentioned; and this desire or lust is recorded of Eve on∣ly, and not of Adam, as the Apostle doth here affirm; now Eve holds forth the matter of the Church in this place, that is to say a carnal man and woman; and therefore the transgressions was attributed to her alone; (because she was the mother of all living, Gen. 3. vers. 20.) And not to Adam, for Adam did type out Christ, and as he was a type he was passive in the transgression, and carried away by Eve, and thus it is in the substance, Rom. 7. vers. 23. but I see another

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Law in my members warring against the La•• of my mind, and bringing me into captivity t•• the Law of sin: but as Adam was a mee•• creature, Eve held forth both him and he•• self, which is in the substance the carnal man and woman, or that part which quencheth the spirit, and carrieth away the inward man captive, as I shall further explain here∣after.

Object. If it be said that this desire of Eve was begotten by, and through the S••rpents tem∣tation.

Answ. This I do not deny, yet I say at this present it is so with us; for the Serpent doth set forth evill with all the advantage and shew of good as possibly he can; but all that he could doe either to Eve or us, is but to effect the body of sin or original cor∣ruption and malignity within, with the thing so set forth, (for he neither could give de∣sires to them, nor yet to us) for the desire was from some malignity or corruption with∣in; all that he could do was to make the evil appear lovely to the eye, that the desire may be raised up after the same; as he hath some∣things to work upon in us, so also he had in Eve, which was her corruption; if there had been nothing within her, he would have sped with her as he did with Christ; for he having no fuel of original corruption, there∣fore

the flame of the Serpents temptation could not kindle that which was not: but Eve having much power of original corrup∣tion, it was soon set on fire with the Ser∣pents temptation.

Secondly, All those that say Adam was made in the Image of God in holiness and righteousness, do confess what is here af∣firmed; namely, That our first parents had sin and corruption before they ate of the fruit. It is a common saying both in their preaching and their writing, That Adam's aspiring Pride and Ambition to become like God, was the cause of his Fall: Doctor Ʋsher saith, That Adam rather obeyed the voice of the Serpent, then the voice of God. Bifield saith, There was three things occa∣sioned the fall of our first parents; the first, Rebellion: the second, Unthankfulnesse: the third, Liberty they took to add or de∣tract from Gods word; they added the word touch, and they detracted when they said, lest ye die: And these three sins are and ever will be cause of our Apostacie, saith he. These are sins in the highest de∣gree, as he himself confesseth, pag. 80. yet this was before they ate of the forbidden fruit, or the occasion of it, as he saith. And thus they contradict themselves, and give themselves the lie; in that they say Adam

was made in holiness and righteousness, and so continued till he ate of the fruit thereof; and yet to say, he sinned before he ate thereof, this is a plain contradiction: and therefore the principle touching Adam's holiness is not a truth. The ground of this contradiction is the misunderstanding of the Image of God: because the Image of God is taken for holinesse in the new crea∣tion of the new man, (according to that in Coloss. 3. 10.) therefore they attribute this holiness and righteousness to Adam in inno∣cency, although they have no Scripture to prove it. These two creations of man must be understood as these following things:

The old Temple that was materiall, was a figure of the true, which is spiritual: the old Circumcision made with hands, was a fi∣gure of the true made without hands: the old Sacrifices which were carnal, were a fi∣gure of the true, which are spirituall: So also the fleshly and earthly birth which is seen, was a figure of the true birth which is spirituall, and not seen with mortall eyes, which is the new creation, or second Image of God, in holiness and righteousness, the true Image of God in opposition to that personall and typical Image that Adam was made in: Except ye be born again, ye can∣not enter into the Kingdom of heaven; not∣withstanding

it is said, again, yet the birth is not the same. So then, this being pro∣ved by Scripture, and also by their own con∣fession, That our first parents had originall sin and corruption before they did eat of the forbidden fruit, which puts the question out of controversie, that is to say, that Adam was not made in the image of God in re∣spect of his attributes; neither had they a∣ny power to stand in that condition as they were made, no more then a child hath pow∣er to stay and never grow to be a man; and contrarily the same reason proves, that they were meerly blind, ignorant and carnal, whose enjoyment was altogether earthly, they being empty of all these attributes that they were said to have.

Obj. some may say that Adam was not mad in a low and carnal condition, and did by eat∣ing the forbidden fruit attaine to a higher, but contrarily he fell into a lower. Our reason is, because the Scripture holds forth regeneration and renewing, which signifies our being brought up into some estate and condition that we were once in and now have lost.

Answ. This can be no reason against me, nor for you; for you your selves do not hold that we are by regeneration or the second birth, brought up to that condition that we were in before in Adam; for if so, then we are

as liable to fall as ever. So then if we be not brought up to that estate that Adam was in, then regeneration is to be understood thus; we must be brought up in the like estate; now the like estate is not the same, but it it to be understood thus; as the lively creature is like the picture or representation: so are regenerate persons like Adam in innocency; for as he had peace, and enjoyment, and contentment, and was happy in his own ap∣prehension; so his carnal peace, delight, and enjoyment, was a figure of that spiritu∣al peace, delight, and enjoyment, that is attained unto after the second birth: For as he himself being carnal, was yet a figure of a heavenly and spirituall man; so also his enjoyment and peace, was a figure of a spi∣tuall peace and enjoyment; so, we are not to understand by regeneration that we are to be brought up into the same estate as Adam was in, but into the like estate, that is to say, into such an e••••ate as his did hold forth, and was a figure of: for as the first estate was peace, contentments, & delights; so is the second, peace, contentments, and delights; and so may be said to be like one a other, as a pictute of a creature is like the creature in resemblance, yet not in life, power, and sense; but as the one was peace, so was the other, and therein alike: the

Scripture holds forth a twofold birth, one like the other, and one holds forth the other; yet we must not be as Nicodemus, to be∣leeve we are to enter into our mothers womb, because Christ saith, we must be born again, or become like little children: And as this is to be understood in a spiritu∣all sense, that this spirituall birth is answer∣able to the naturall, and yet not the same; so is Regeneration to be understood in the like manner. Or else, as the restauration of Israel, and also their Ordinances, as it is said in Amos 9 11. I will build up the tabernacle of David that is fallen, and close up the brea∣ches thereof, and I will raise up his ruines, and build it as in the dayes of old. And I will bring again the captivity of my people of Isra∣el, and they shall build Cities, and inhabit them, ver. 14. And I will plant them upon their own Land, ver. 15. Now, although these are plain words, as building a tabernacle as of old, and building Cities and planting them on their land; yet this must admit of a spi∣rituall interpretation, as it doth appear Act. 15. 16. where the Apostle James applyeth this Prophesie to the calling of the Gentiles; and upon his repeating thereof in ver. 14, he draweth this inference, Therefore my sen∣tence is that we trouble not them which from among the Gentiles are turned to God, ver. 19.

These people thus turned to God, he un∣derstands to be the tabernacle of David in the substance thereof; and this their ga∣thering in, and uniting by the Spirit is said to be their building again as of old; not∣withstanding that of old was nothing but a tabernacle, or temple of wood or stone, with outward adornings of such materiall things: as also the Cities and their own Land, which they are said to build, and be planted in, are also spiritually held out by their old material Cities, as Sion, Jerusalem, and the Land of Canaan; which spirituall Cities are no material Cities, but such Cities as righ∣teousness shall be for walls and bulwarks: whose builder and maker is God, Isa. 60. 18. Heb. 11. 10. Their own land there spoken of, is that heavenly and spirituall enjoyment and rest which Joshua could not bring them into, as you may see more plainly in the margin. Thus you are to understand Regeneration to be but only a bringing up to a spirituall peace and enjoyment, typed out by a carnall and earthly; God calleth in this place the things that are not, as though they were, Rom. 4. 17. he holds forth spirituall things by carnall, which are things we best understand: as in the Canticles, he holds out that excellent and spirituall love betwixt Christ and his Church, by that car∣nall

love which is betwixt man and woman. Thus much in answer to this Objection.

Another Objection may be formed thus:

Some may say, Adam by his eating the fruit, did break a Commana, therefore it is im∣possible that he could be brought neerer to God by his sin and transgression.

Answ. The matter of his eating was not sin, but the manner or circumstance, as you may see a full answer to this Objection in pag. 43, 44, 45, 46.

I having briefly proved that which I un∣dertook, namely, that the first Adam was made of the earth earthly, and was blinde, without wisdom, knowledge, righteous∣ness, light, or the light, before his eating the forbidden fruit; and that he lost no∣thing by his eating, but by vertue thereof he obtained all those naturall gifts which he is said to have before, by them with whom I have to deal: and in proving of this, I having answered many Objections, Now it would be necessary to apply this truth to mens se∣verall conditions; which indeed was Gods end in holding forth Adam in these various conditions, that we should not onely see him, but see our selves: and in comparing our selves with Adam in his various condi∣tions, and Adam with us, we may see our conditions like his: And herein I shall an∣swer

other Objections, and further clear what is already delivered.

But before I come to apply this truth, you must know, that the man Adam did repre∣sent two things. 1. He did represent an∣other Adam, which is all the fleshly and car∣nall actings of men in all the world: These fleshly and carnal actings of men, is Adam, as truly as ever he that was look'd upon to be our first parent was Adam: And God in∣deed was pleased to hold out this later A∣dam by him that is not so truly Adam as this; for this later Adam is he that we should still look to. And whereas I said that Adam held forth two things, I did not mean only A∣dam our first parent, but this later Adam, our carnality holds forth the last of the two things which I spake of, which is Jesus Christ in the Saints. The opposition is not between the two Adams; I mean Adam our first parent and Christ, who died at Je∣rusalem, no further then they were two shadows: but the opposition lies between the two substances, namely, Adam our car∣nality, and that spirit of life in Christ, living and acting in the Saints, which is the second Adam: therefore the Apostle saith, Cru∣cifie the old man, with the affections and lusts thereof, and put on the new man, which after God is created in righteousnesse and true holi∣nesse.

The same Apostle saith, Rom. 6. 6. Knowing this, that your old man is crucified with him: And in the next verse he shew∣eth what was done in the signe, that they might better judge and try themselves whe∣ther they had the substance in them answer∣able to the signe.

If this be so as it doth appear, that every carnall man and woman, in their carnall, fleshly, and self actings, are the first Adam in the substance: Then let us see whether the same thing doth not befall us in the sub∣stance, as befell Adam in the shadow, and so make some Application to our selves in our various conditions. And herein I shall strengthen that which I have formerly de∣livered.

And in this I shall lay down Adams estate as he was created in, and his degrees in ri∣sing through severall dispensations and pro∣vidences of God, and so compare our estates and severall degrees and risings with his, and then we shall see whether he did not truly hold forth us, and whether we are not the true substance of him the shadow.

First, Adam was created without the Garden of Eden; which Garden holds forth a place of pleasure and delight; so that A∣dam had not that pleasure at his creation, but afterwards: and the reason was (as I

conceive) because he was not capable of pleasure, being created in the degree or sta∣ture of a child. For he was not actually made by God (as some vainly and carnally suppose) but he grew out of some thing by the providence of God, and so was kept and provided for in a miraculous way by Gods great providence, as some men have been preserved by Eagles and Bears, and the like, as is recorded in History.

Divers Reasons may be given for this; but I do not desire to enlarge my self in it: but take this one Reason.

Adam must needs be created in the de∣gree or stature of a childe, because he lived to the same age as his generation lived, be∣fore he departed this life, for his days were nine hundred and thirty yeers. Now if Adam had been in the degree of a middle aged man, in all probability he could not have lived to the age of the rest of his generati∣on; for there was not above one in all his generation that did out-live him; which in all probability they would have done, if he had been created in the degree of a man.

This I speak from my self, and not from the Lord; but there is much reason in it: Therefore you are not (in my judgment) to think, that God created him actually with hands, notwithstanding it is said that God

formed man with the dust of the earth: David saith the like of himself; Thy hands made and fashioned me, notwithstanding he came by generation. God made the whole world, but it was by his influence and pow∣er upon and in the creature made, as he doth at this day; by the same power was Adam made, and kept by the same provi∣dence. And thus being made in the degree of a child without Paradise, that is to say, without pleasure or delight, this was his first estate or degree. So it is with the substantiall Adam, which is all flesh: in the time of their infancy they live without plea∣sure or delight, they being not yet capable of the same, being not yet put into the Gar∣den of Eden. This is our first estate, answer∣able to Adam's first estate.

Secondly, Adam is put into the Garden to till the ground; that is, into pleasure and delight.

The second degree of the substantiall A∣dam thus answereth the second degree of typicall Adam; who is likewise put into Pa∣radise, and grows up to be capable of plea∣sures and delights, and to feed themselves as the first Adam did. There is no constraint in their natures; of every tree they may eat; that is, there is no command or power in∣herent in them, to debar or hinder them

from every fancy or delight which is in the garden of mans pleasure; for the heart hath a freedom to feed on any thing that is presented to the eye; which delights are held forth under the name of the trees of the Garden, according to the Metaphors held forth in Scripture; as you may see in the Margin.

Thirdly, They were to till the ground: that is, they have knowledge and under∣standing to know what is good for nourish∣ment to preserve themselves: As also it may be more properly understood by tilling the ground, their endeavouring to make them∣selves fit to receive good seed, as it is un∣derstood in Jerem. 4. 3. Break up the fallow ground, and sow not among thorns. This is the condition from the age of six yeers and upwards upon all flesh, before the creature be brought up to another degree.

Fourthly, Adam the type was prohibi∣ted from eating of one tree in the midst of the Garden, upon the penalty of death: So in the like manner is Adam the antitype, which is all flesh, prohibited from power in themselves, and commanded in the word of God, not to go to make themselves per∣fect by their own righteousnesse, which is the tree of knowledge of good and evill in the substance; which tree, mans righte∣ousness,

or the Law, is in the midst of the garden, that is, of all the delights and shel∣ters that are: This is one of the chief, even placed in the very heart of man.

And as Adam the shadow had high and ambitious thoughts to be great, and did en∣deavour to become like God by his own actings and endeavours, through the sub∣tilty of the Serpent, who so set forth the excellency of the fruit, and made it appear so lovely; (yet the Text saith, When she saw it was good for food, and pleasant to the eye, and a tree to be desired, to make one wise, she took of the fruit thereof, and did eat, and gave unto her husband with her, and he did eat: The taking of the fruit is here attributed to the woman only, and not unto the man; and the reason is, because the woman held forth the Church, which is both man and woman: the man held forth Christ, and therefore he was not active in plucking the fruit, but Eve only was active in the trans∣gression. And although it be not proved that the man Adam did aspire to be great; yet in as much as she did, he did also in her; for all men and women were in her, and her name was Adam as well as his, Gen. 5. 2. this holds forth the mystery of Christ and his Church, who assume each others names;) So then, it being cleer, that Adam the shadow

was ambitious as a creature, and did en∣deavour to be great, and become like God; and to that end did pluck and eat of the forbidden fruit: It is also as clear, that A∣dam the substance, that is, all carnall men and women, do the same thing. When they are come through these three degrees, and are capable of any thing, they begin to me∣ditate of the creation of the world, and to admire him that made all things. Thus it is naturall to all men (besides being in∣structed by their parents) to meditate and learn to see the invisible God in some mea∣sure through the visible things that are made. And thus their serious thoughts and considerations make them leave the for∣mer fruit in some measure, which is all manner of fancies, pleasures, and delights, and begin to look into the middle of the garden, upon the fruit of the tree of know∣ledge of good and evill, which is the righ∣teousness of man: and it is very pleasant to the eye of carnall men: they cry out, This is the fruit that will make one wise, this is the food that we must eat in our journey to heaven: Thus mans righte∣ousnesse is carnall mans food, or strength by which he thinks to come to heaven. If you ask such a man or woman how they think to be saved; they will say, by their good

thoughts and works; and all the Gentiles (called Christians) both Papists and Prote∣stants, do admire this fruit, which is mans righteousness; and nothing else is so plea∣sant to the eye, to make one wise, or like God, or bring one to heaven, as this is in their apprehensions.

'Tis true, Mans righteousness, which is the tree of knowldge of good and evill, was good to Adam, and is also to us: yet it was forbidden both to him, and also to us; that is, it was or is forbidden to accomplish or bring about such an end as man would have it do: that is to say, to become like God; although it doth so too in some mea∣sure, in the knowledge of good and evill, as I have already shewed; yet it doth not in the performance of the thing known to be good, or the omitting of the thing known to be evill, or the living and the enjoying of that life and enjoyment that is in God; which shall not be obtained by the eating of the fruit of this tree, but by the eating of the fruit of the tree of life, which also is in the midst of the Garden, and yet no naturall tree no more then the first: for this second tree is Gods righteousness, and the very ••eaves of it shall serve for the healing of the Nations: so then, this first fruit is good in ••ts own place, and without the eating of this

we cannot be capable of the other; yet it is forbidden to be eaten, to accomplish the end that is before prescribed, that is to say, to become like God.

To prove this, take notice of these Scri∣ptures, and you shall finde this fruit, mans righteousness is forbidden, and the sentence of death passed on those that feed on it to that end, as our first parents did: The A∣postle Gal. 3. 10. speaks thus, For as many as are of the works of the law, are under the curse. To be carnally minded is death, Rom. 8. 6. The Apostles meaning is, to be car∣nally minded in their comming up to God, or their seeking after God by or in carnall things, in endeavouring to make themselves perfect by the flesh, as they did to whom he speaks Gal. 3. 3. Are you ••o foolish, having begun in the spirit, are ye now made perfect by the flesh? As also the Apostle saith, 1 Cor. 13. 3. If he should give his body to be burned, and all his goods to the poor, and have not cha∣ritie, which is love, or the power of God living, and acting, and carrying him forth to do it, it is as sounding brasse, and a tinkling cymbal. The Prophets and Christ himself condemn Israel, or those Pharifaicall men for their fasting, and making long prayers, Isa. 58. 4. Matth. 6. 16. Why so? was it not good so to do? Yea, fasting, praying

and giving of alms are good in themselves; but they had not the power of God carry∣ing them out to do those things, but the motive by which they were put upon those duties was self-ends, for to become like God: witnesse the Pharisee that made the large confession, and thought to obtain much, and yet was condemned by Christ, Luk. 18. 11, 12.

Thus you see, as Adam was forbidden to eat this fruit, and death pronounced, and a curse followed upon his eating thereof: So in like manner are we forbidden to fol∣low after, or feed upon that fruit which is in the substance our righteousnss, or the Law, and also death is pronounced, and a curse followeth upon our eating thereof; Touch not, taste not, handle not, for all perish with the using, Col. 2. 21. This is the fire that man kindleth, and compasseth himself about with the sparks: but God saith, This he shall have at mine hands, he shall lie down in sorrow. So then here you see, that this ambition was not only in Adam the shadow, but in us the substance, after the forbidden fruit; and our ends are the same as his was, to be wise, and become like God, through the subtilty of the Serpent, which

holds forth the excellency of this fruit, our righteousnesse. This will also serve for an Answer to the Objection framed from A∣dams transgression, Pag. 35.

Object. Some may say, How can the tree of knowledge of good and evill and the righte∣teousnesse of man be all one?

Ans. The fruit of the tree of knowledge of good and evill, is nothing else but the morall Law, or the righteousness of man.

It must needs be so for this Reason;

Because the other tree with it, which is the tree of life, was the righteousness of Christ, and no materiall or naturall tree.

To prove that it was the righteousness of Christ, you may see Rev. 2. 7. To him that overcometh will I give to eat of the tree of life in the midst of the Paradise of God. The like is said of the heavenly Manna, ver. 7. which is one and the same thing. There is no∣thing promised to be given to the Saints to eat or to drink, or to be clothed with, but it is Christ or his righteousness: He is all this to a Saint, as you may see in these Scri∣ptures; He is water, John 4. 14. and chap. 7. 38. This he spake of the Spirit. He is Manna, chapt. 6. 48, 50. 1 Cor. 10. 3. He is wine, pomegranats, or apples, or pleasant fruit, Matth. 26. 29. Cant. 4. 7. Let my Be∣loved come into his garden, and eat of his plea∣sant

fruit, Chap. 7. 13. At our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my Beloved. And chapt. 1. 14. Thy love is unto us a cluster of camphire. All this is the love of God through Christ to the Saints, and the reflections of that love, carrying up the souls of Saints unto God. So this tree of life is the same, even the righteousnesse of Christ, or the Spi∣rit. It is compared to an oak and a teyl tree, and the holy seed is the substance thereof, Isa. 6. 13.

2. This tree of life must needs be the Spi∣rit of Christ, because it bears twelve man∣ner of fruits; which fruits are twelve de∣grees, or severall gifts of the Spirit, which are the twelve precious stones, or pearls that the City is founded upon.

3. This tree of life must needs be the righteousnesse of Christ; because the leaves of it are to heal the Nations: Nothing can heal the Nations but Christ; but the leaves of this tree are to heal the Nations; and therefore they are the fruits effected and brought forth by the Spirit of Christ.

4. There is nothing life it self, or can give life for ever, but Christ: But this tree is life it self, and will give life to them that eat it: Therefore this tree is the righteous∣nesse of Christ, Gen. 3. 22.

So then, this being clear, that this tree of life is no materiall or naturall tree, but the righteousnesse of Christ, and such a food as will give eternall life, it must by the same grounds necessarily follow, that this tree of knowledge of good and evill in the gar∣den with it, is the righteousnesse of man, and is no materiall or naturall tree, no more then the other.

5. The fifth degree of Adam's rising, was to put those ambitious thoughts and desires into execution, Gen. 3. 6. Shee took of the fruit thereof, and did eat, and gave to her hus∣band with her, and he did eat: And the eyes of them both were opened, and they knew that they were naked: and they sewed fig-leaves toge∣ther, and made them aprons. The fifth degree of the substantiall Adam, or all those that are come up to that degree, may examine themselves by the shadow, which was our first parents, thus as it followeth; and it wil answer as face answereth face in a glasse: for after they are come to the fourth degree, which is to see the invisible God, through the visible things that are made; and also to see and beleeve our own righteousnesse, which is by the Law, to be the onely way and means by which they may become wise,

or like that God, or to attain heaven; And also the excellency of this fruit, so set forth by the serpent, they then with all their strength follow after their own righteous∣ness, and take of that fruit that was so love∣ly to the eye, and so much to be desired to make one wise; and eats thereof, [bear with the expression] for it is a Metaphor much used in Scripture in such like words as these, To feed upon husks and not bread; Labour not for the meat that perisheth: Also there is a more pure eating held forth in Scripture, My flesh is meat indeed; I am that heavenly Manna; Feed my Lambs, and such like expressions: the Prophet Isaiah speaking prophetically of the righteousness of God: he cals it, The holy seed; he saith, It shall return and shall be eaten as a Teil-tree, and as an Oak whose substance is in it self, Isa. 6. 13. the same is spoken con∣cerning the tree of life: And as this is not to be understood of a naturall eating, but of a pure, inward and spirituall feeding of the new inward and spirituall man: so, in the like manner, that eating, Gen. 9. is not to be understood of a naturall eating, but an inward corrupt and spirituall feeding of the Old man, which is to be crucified, mor∣tifyed and destroyed with that, which is husks and not bread.] I say, after their

approving, desiring, and pressing after the righteousness of the Law, which is called our righteousness, they then take and eat thereof; and no sooner they have fed on that fruit, but their eyes are opened; and they know that they are naked, that is, when the creature is convinced, that his own righteousness is the only meanes to bring him to heaven, or to be like God, for that is the thing the creature aims at in all his working, and the more he followeth after and feedeth on this, the more he is drawn into bondage, and seeth his unsufficiency in accomplishing that end: so that now the naturall eyes of the understanding are ope∣ned, and they see that they are naked; they are not made naked by following after the righteousness of the Law, but that which they thought to attain to, by it, they see they are not able to attain, but contrarily it doth discover their nakedness, which is their sinne; therefore the Apostle saith by the Law is the knowledg of sinne; the Law doth not make the creature sinfull and na∣ked, but the Law doth open eyes to see that which was before; for all things that is be∣low God, is sinne, though it never trans∣gressed any outward Commandement, nei∣ther in its self, nor any other, (the Hea∣vens are unclean in his sight) but it is not

sinn, according to similitude of Adam's transgression, that is to say, nakedness or sinn discovered; therefore the Apostle saith, Rom. 5. 14. Neverthelesse, death reigned from Adam to Moses, even over them which had not sinned after the simili∣tude of Adams transgression; that is, they had not their sin and nakedness discovered, as it is, vers. 13. the Apostle saith, Sinn was in the world untill the Law, but sinn is not imputed where there is no law, that is, sinn is not brought home to the Consci∣ence, and made ours untill the powerfull comming of the Law, which brings sinn and nakedness to light; thus it was with Adam the figure, he had sin before, but not disco∣vered untill he eat: thus it was with typical Israel, they had sinn from Adam to Moses, yet not discovered outwardly untill Moses gave them the Law; and thus it is with us the substance of those two figures: we have sin, and death reigning by sinn, yet not dis∣covered untill the powerfull coming of the Law: for, the same effect that the fruit wrought on Adam, the same it doth upon the Gentiles, which never had the Law in the Letter; for when the Gentiles, which have not the Law, that is, have not the Law in the Letter, doe the things contained in the Law, which shew the works of the

Law written in their heart, their conscience also bearing witness, and their thoughts in the mean while, accusing or excusing one a∣nother, Rom. 2. 14, 15. for as Adam was alive before he eat, and was to dye upon his eat∣ing, so you see the Gentiles dyed that death upon the powerfull coming of the Law, though they never had the law in the letter, yet they had sin imputed inwardly, as it was typed out by an outward imputation at Mount Sinai after Moses gave the law; thus it was with Paul also before he had eat or concocted the same fruit, he was alive, as he saith; I was alive once without the Law, but when the Law came, sin revi∣ved, and I dyed: as the fruit or Law did not bring sin to Paul, but gave eyes to dis∣cover sin and nakedness; so in like manner, it brought not sin to Adam, but opened his eyes, and gave sight to discover and bring sin and nakedness to light, which was in them before; and as Pauls life before the law came, was only but in his own appre∣hension; so also was Adams, and their death after their eating, but only a disco∣very of what was in them; for before the law came, they believed and conceived life and power to be in themselves to bring them to God: but when the law was come

and they had eat of that fruit, it openeth their eyes, and discovereth that to be death, which they thought was life.

So then, the very act of eating the for∣bidden fruit, or the powerful coming of the law into the soul, which is all one, is not sin it self, but the discovery of sin, therefore the Apostle saith, What shall we say then? is the Law sinn? God forbid! I had not known sinn but by the Law, Rom. 7. 7. And he saith, Without the Law sin was dead; so I say, this fruit which Adam eat, was no∣thing but the Law which brought sinn and nakedness to light, it revived sin, which before seemed to be dead. Therefore it is called the tree of knowledg of good and evill; so you see, whatsoever was brought upon Adam by his eating of that fruit, the same is brought upon them that seeds upon the Law of their own righteousness: As for example in these particulars:

First, it deprives Adam of life, for he had life, or else he could not dye.

The same doth the Law: for saith the Apostle, I was alive once without the Law, Rom. 7. 9.

As the first, which was the shadow, had life before he eat of the fruit; so, the se∣cond, which is the substance had life before the law came.

It gives Adam the knowledg of sin and nakedness; and the eyes of them both were opened, and they knew they were naked; (which nakednes is a metaphor which holds forth inability and sinfulness in their com∣ing up to God.) The same doth the Law, I had not known sin but by the law, Rom. 7. 7. Chap. 3. 20.

Thirdly, the eating of the fruit brings fear and terrour upon Adam because of sin, Gen. 3. 9. I heard thy voice in the Garden, and I was afraid.

The same thing doth the law work on those that feed on it, or to whom it com∣eth; the Apostle saith, that Christ took flesh and blood upon him to deliver them who through the fear of death were all their life time subject to bondage, Hebr. 2. 15. this fear and bondage is through the law; as it will appear, Hebr. 12. 21. where it is said, So terrible was the sight that Mo∣ses saw, that he said, I exceedingly fear and quake.

Adams eating of this fruit, or the com∣ing of the law into the soul, answereth the giving of the law on Mount Sinai; our seeding on the Law, is our coming to the Mount that burneth with fire to blackness and darkness, and the voice of words; whatsoever was effected by Adams eating

of the forbidden fruit, the same was in the second figure at Mount Sinai, and is like∣wise in the substance, which is every soul to whom the Law powerfully cometh; for as at the coming of the Law at Mount Sinai, there was a Tempest, and the voice of words, which was a terrour to those to whom it came; the same fear and terrour was effected by Adams eating that fruit, Gen. 3. 8. it is said, They heard the voice of the Lord God walking in the Garden; this is the voice or word that they at Mount Sinai intreated should be spoke to them no more; the same caused Adam to run away from God, and to be afraid and hide himself; Adam could not endure this voice, no more then they to whom this dis∣pensation came at Mount Sinai; and the reason of it is this, (both to Adam and all those whom I compare with him, which are the Israelites, or all those to whom the law did come) I say the reason is this, be∣cause this voice is in the cool of the day; in the Hebrew word it is the [winds] of the day: so this voice of the Lord God was walking in the Garden, which is, the plea∣sure and delights that man lived in; in the winds of the day; which winds and tem∣pest is all one; What is more terrible then winds or tempest? It was terrible to Adam,

and also to them at Mount Sinai; it is called Blacknesse and darknesse, and the voice of words, Hebr. 12. 19, 20.

Which voice they intreated they might hear no more: It is called, The winds of the day, Gen. 3. 8. which emplyeth both black∣ness, darkness and tempest; so as this voice of God was in the winds and tempests of the day unto Adam; so also this voice of words to those at Mount Sinai, was in the winds of the day, even in blackness, dark∣ness and tempest; whatsoever was a dis∣temper to the first, was also to the second; and is the same to the substance, even to us that are under the dispensation of this day.

The eating of the forbidden fruit bringeth a curse upon Adam, and his whole earth; Cursed be the ground for thy sake, in sorrow shalt thou eat of it all dayes of thy life; Thornes also shall it bring forth unto thee. The law also in the like manner bringeth a curse on them to whom it comes power∣fully into, for as many as are of the works of the law, are under the Curse, Gal. 3. 10. The Law is not of faith, but the man that doth them, shall live in them, Verse 12. so it was said to Adam, In the sweat of thy face shalt thou eat thy bread; as the mean∣ing of that in Gal. 3. 14. is a spiritual living

in the Law, so the meaning of that eating in Gen. 3. 19. is of eating spirituall bread, a fee∣ding of the inward man in a laborious way under the yoak of bondage; and this his eating the fruit produceth and bringeth forth thornes and thistles, which shall be such prickles in the flesh that it shall choake the good seed that is sowen in that ground but this earth or ground shall become new, and all those thorns, thistles, hay, straw or stubble shall be burnt up, and he that enjoy∣eth it shall enjoy it without labour, they shall set downe under their own Vine and under their own fig-trees, they shall enter in∣to their rest, they shall run and not be faint, they shall mount up like Eagles and renew their strength, yet the lumpe or fabrick of this earth shall endure for ever.

And all things therein, both man and beast, The meaning is they shall be under a new dispensation, new law, or covenant, a new heaven and earth, a new Jerusalem and Paradise and Tree of Life, new Name, new Bread, new manna for which they shall not labour and get with the sweat of their faces under the second dispensation as they do un∣der the First; And as Adam did obtaine it by his eating the forbidden fruit who was

the Type of all those under the Law, who also get their spirituall bread through much labour and sweat of their face, and yet it sa∣tisfieth not, and thus the latter answereth the former in this example.

The eating of the for bidden fruit, brings death it self upon Adam; For, that day thou eatest thereof thou shalt surely dye.

So in the fifth place, to whomsoever the Law comes, it bringeth death, as it is 2 Cor. 3. 9. We are able Ministers of the new Testa∣ment not of the Letter, but of the Spirit, for the Letter killeth; Again it is said, I was alive without the Law, but when the Law came, sin revived, and I dyed; so you see as death was brought upon Adam, upon his eating the fruit, the same also is brought upon every one to whom the Law powerfully cometh; and the former is but only a type or repre∣sentation of the latter; So we are not to un∣derstand that any fell in that flesh of his, as is carnally and vainely understood, or that a∣ny dyed in him according to the generall un∣derstanding of men; the Prophet Ezekiel speaks prophetically of the destruction of such a principle or tenet as this is; saith he, What mean you that you use this Proverbe concerning the land of Israel; saying, The Fa∣thers have eaten sowre grapes, and the Child∣rens teeth are set on edge?

As I live, saith the Lord, you shall not have any more occasion to use this Proverbe in Is∣rael; The soul that sinneth it shall dye, Ezek. 18. 2, 3, 4. And the Prophet Jeremiah speaks more plaine of this, and the time when it shall be, it is when he maketh a new Cove∣nant, and putteth his law in their inward parts: it is when they shall no more every man teach his neighbour, and every man his brother; saying, Know the Lord, for they shall all know me from the least to the greatest, Jeremiah 31. 31. to the end of the Chap. at the twenty nine verse of the same Chapter he speaks on this wise; In those dayes they shall say no more, the fathers have eaten a sowre grape, and the Childrens teeth are set on edg, but every one shall dye for his owne iniquity, every man that ••ateth a sowre grape his teeth shall be set on edge; If man dyed for his own iniquity in those dayes, then he died not in his fathers before; but in those dayes every one did dye for his own iniquities, and therefore they did not dye nor fall in another before; we who are Israel, are not to look through shadows or through a vail; for if we are turned to the Lord, the vail is taken away; we see with open face, we are not spoken to in parables, to us it is given to know the my∣steries of the Kingdom, therefore let us leave off this Proverbe, in saying, that we were

lost in Adam; Let God be true, and every man a lyer; when he saith in those dayes this Proverbe shall be used no more.

The Objection from Rom. 5. 19. 1 Cor. 15. 22. Where it is said, All dyed in Adam; This Objection must admit of this answer as it fol∣loweth.

1. The Apostle speaks not his own Judg∣ment, but condescends to them and speaks according to this or that saying that they had in Israel concerning the Fathers eating of sowre grapes, and the childrens teeth are set an edg; he speaks to them here in this as unto those Cor. 7. 14. where he saith, the unbelie∣ving husband is sanctified by the believing wife, and the unbelieving Wife is sanctified by the believing Husband▪ or else were the children uncleane, but now they are holy. The Apo∣stle here speaks not his own opinion (for he had cast of all this holinesse of Circum∣cision, and what priviledg soever he had by it, and accounts it losse and as drosse and dung) but he speaks according to their belief or tenet in the time of the Law, which was, if a Circumcised person was joyned to an uncircumcised, yet their seed should be accounted to be within the Covenant or ho∣ly and not unclean; and from this their opi∣nion he goes to take advantage and reconcile them together, by what they themselves

held, and so in this place he doth endeavour to illustrate & make out life to all in Christ, by that which they held concerning Adam, that is that their teeth was set an edge by his eating sowre grapes; he doth in this place as he doth in the Hebraws where he holds out the excellency of the mystery of Christ by the Ministery that they were best ac∣quainted with.

Secon. We die in Adam, tis trve, all have held it to be a truth, but they have not lookt to the end of things, because their mindes are blinded, and the vaile is over their hearts and shall be till they are turned to the Lord, and then this Proverbe shall be used no more.

Quest. How may we be said to die in A∣dam?

Ans. We may be said to die in him in an allegoricall sence; that is, he by his death did shadow out all those that came to that State or degree as he was in; marke what the Apostle saith in another case, Tell me you little children, do you not hear the Law read? so he goes to tell them of the Law thus, It is written, Abraham had two Sonnes, the one by a bond-Maid, the other by a free-Woman; this he tels them that in the mystery or the allegoricall sence is the Law, as he saith afterwards; for this Hagar

is mount Sinai in Arabia & answereth to Je∣rusalem, which now is & is in bondage with her children; this Hagar is mount Sinai, saith he; this is as plain a speech as to say all dyed in Adam, but yet he looks through this Hagar and Mount Sinai to the Jews in bon∣dage under the Law which he cals Jerusalem; So in like manner he looks through our first Parents when he saith all dyed in Adam, and meanes them who were come to that estate and degree; So then he by his death did figure out all that came to that degree, that they should come to it that way, as he did; to die in Adam, is to crucifie the old man and dye to ones own righteousnesse and strength daily; so then his death did repre∣sent this death of ours, as he by his death did assure us that we shall follow him; in this sence we may be said to die in him, such Scriptures, which say that we all died in Adam, must be further answered thus by the like Scriptures, and understood accordingly as these are.

Christ is said to be slain from the founda∣tion of the world; And, I am that heavenly Manna that came down from heaven; And Babylon is fallen, is fallen: when it is said afterwards, Come out of her my people; all this while this is but in Gods account, or in the shadow or representation; so the Fa∣thers

eat Manna, & drank of that rock that followed them, and that rock was Christ, but not substantially but parabolically; or else it is to be understood as sure as it is in part, so it shall be in our account, so it shal be in the substance, so it shall be wholly; thus we must understand our death in Adam.

First, we are all dead men in Gods ac∣count.

Secondly, we are all dead in the shadow.

Thirdly, we are all dead in that nature and earnest; the whole world is the sub∣stance and whole payment, which must be brought into the same place as the earnest was; we must come the same way as he did, and bear our burthens; and by his death he doth assure us that we shall dye assured∣ly, as it were already done in him.

Again, when we dyed, we dyed in Adam; for every carnall man is Adam; yet all the carnality that ever was, is, or shall be, is Adam the old man as it is formerly proved: And in this Adam, all those to whom the law cometh, must dye, and are dead already in Gods account, or in the shadow and ear∣nest, as hath been proved. Thus much in an∣swer to this Objection.

Object. Adams eating the forbidden fruit did cause him to cloath himself

with fig-leafes; which leafes are the leafes of the same tree; as the eating of the fruit did open their eyes to see their nakedness; and upon the sight thereof they were put upon action to cover this nakeduesse with the leafs of the Tree.

Ans. The same thing doth the law effect on them to whom it comes; for when the im∣pressions of the law comes in upon the soul or heart, and discovereth nakedness or sin, then these impressions put the creature upon some thing that it conceives to be a duty to hide this sinne, or to be, as it were, a Mediator to appease the wrath of God, and thereby to quiet and satisfie its own conscience; so these our good works are the figg-leafs, for figg-leafs are very broad, and so are our good works: although carnal persons apprehend themselves to be very naked and sinfull; yet if they can but fast and do pennance, and say thus many pray∣ers, then presently sinn, which is their na∣kedness, is covered, and their conscience is quieted: so then, these good works are the leafs of the tree of knowledge of good and evil; under which figg-tree all men are found sitting to whom the second dispen∣sation comes; it findes us there and knows us before we know it, as you may see, John 1. 48. where Christ spake in answer to Na∣thaneel's

question, whether he knew him Christ saith unto him, That he knew him before Philip called him under the fig-tree; the leafs of the tree of life shall be for the healing of the Nations: What are the leafs of the tree of life? only the effects of the fruit, which fruit is the Spirit of God; and the effects are our good works, brought forth by that Spirit, saith Christ, Let your light so shine before men, that they may see your good works, and glo∣rifie your Father which is in heaven, Matthew 5. 16. 1 Peter 2. 12. Revelat. 11. 13. Thus be these leafs of the tree of life effected and brought forth by the Spirit; the Nations shall be wonn, recove∣red and healed, and shall glorifie God; by this you may the more clearly see what are the leafs of the first tree, they are our good works springing forth from the law; it shal heal and cover them too in their own appre∣hensions; but when the second fruit is gi∣ven them to eat, they shal come from under that figg-tree, they shall cast their garments away as filthy rags and menstruous clouts, as Paul did.

For when this second dispensation comes, which is the fruit of the tree of life, or Christ in the soul, it findes no fruit but only leafs, on which he pronounceth a curse, and

it withereth away, and is no more seen for ever in that soul, Matth. 21. 19. Thus also you may see, that as Adam's eating the fruit, caused him to cloath himself with fig∣leafs; the same doth the powerfull coming of the law.

Adams eating of the forbidden fruit, did cause him to hide himself amongst the trees of the garden, Gen. 3. 8; the same thing doth the Law effect in them, to whom it cometh; when God cometh in that despen∣sation with voyces in the wind or tempest of that day, and maketh the creature afraid, the creature presently runs away and hides it self in the trees of the garden, which trees are these two things; the first sort and greatest shelter that the creature hides it selfe under from the wrath of God, is the o∣pinions and tenents of the fathers or them that pretend to be Ministers of the people, unto which the creature being frighted runs to tell their estate, to the end they may have their consciences quieted; and after confession, by those that are in bondage under the law, to these trees of Lebanon. And also there being admonished by these tall Cedars in their humane traditions, they then give them absolution and remission of their sinnes, that is to say, their words take

effect upon the heart of the fearfull, and their sinnes are remited declaratively; thus they trust to what others say, and pinn themselves to them, when they are not made one in the thing that they profess; and thus their conscience is quieted, they having hid themselves from God in the for∣mer dispensation among the trees, which are some pleasant Tenents or doctrines of salvation, duties and formes from humane traditions: these are the trees which men hide themselves from God in. The gathe∣ring of figg-leafs in the sixth Comparison, was a work of the law only; but their hi∣ding themselves among the trees of the gar∣den, is from humane tradition and grosse Idolatry: For proof hereof, see Hos. 4. 18. where the Prophet speaks in reference to those trees, which are the Priests, thus, They eat up the sinne of my people: and verse 12, 13. the Prophet speakes in refe∣rence to the people; thus, My people ask counsell after stocks, and their staffs declare unto them; for the spirit of whoredome hath caused them to erre: Those stocks and staffs are the Priests; at the 13 verse, he speakes thus, They sacrifice upon the tops of moun∣tains, and burn incense upon the hils, under Oaks and Poplar trees, and Elmes, because the shadow thereof is good: These shadows

cover them from these winds and tempest, which is the voice of God in the law; and as Adam in his greatest fear, fled and hid himself, and had his sinne, as it were, eaten up or covered by the shadows of these trees, so the sinne of these Israelites, was, as it were, eaten up: This was held forth by Ishmael the sonne of Hagar, or the sonne of the Covenant of works; he was cast under a shrub in his greatest agony, when all his refreshment of water was gone; In this he held forth the sonnes of the Covenant of works, who also doe fly from the voice of God, in the wind of the day, and hide themselves under the shadow of these trees, because it brings peace, and seemeth to be good.

Obj. You will say, Adam had no such trees as Priests or Teachers to hide himself under.

Answ. I grant that, if you speak of these persons; but he sought out those opinions, traditions and inventions, as they have since learned, and others have them now without so much labour; and thus under those trees they shelter themselves from the wrath of God; The second sort of trees are some particular pleasure or delights; I told you the Garden it self was all manner of pleasures or delights in generall, but af∣ter

we have eaten of the Tree of knowledge of good and evill, and our eyes are opened thereby we are driven as it were out of this carnall pleasure and delight in generall; so that we lye under a heavy yoak of bondage in a mournfull and heavy condition, so that the soul is as it were brought downe to hell; then many times such a Soul spies out ano∣ther sort of shelter which may be understood to be company, playing, musick, singing, or any such kind of recreation; for saith such a one, when I am out of Company I am so melancholy and discontented and oppressed in my conscience that I know not what to do, and from hence they seek after recreation to put away melancholy humors, and cover their sinnes under such trees as these; here you may see whatsoever was produced and effected in Adam by eating the forbidden fruit in these seven particulars; the same al∣so is produced and effected by the law on whom it powerfully commeth; whosoever feedeth on it, it bringeth him into the same condition as the fruit brought Adam into; and this may be a sufficient ground or reason to prove that the tree of knowledge of good and evill and the Law to be one and the same.

The sixt degree of Adams rising is thus as it followeth; unto Adam also & to his Wife did

the Lord God make Coats of skins; As in the five former degrees of Adams rising, I have endeavoured to shew the substance or end of things; so I shall in this sixth degree.

First, What this cloathing is in the sub∣stance; and Secondly, compare us with A∣dam, in shewing how and when we are cloa∣thed with this cloathing. First, this cloath∣ing with skins in the substance, is the righte∣ousnesse, of Faith and Love, this was the cloa∣thing that Iohn was cloathed in: for the t••xt saith, His cloathing was of Camels haire, and a Girdle of a skin; this righteousnesse of God by saith is figured out by a skin, in as much as it is a shield to cover the creature and keep it warme, and secure the life and inwards of a creature and also bind up the flesh, bones and sinews, and is the very strength thereof, the same is the righteousnes of faith, and love to the inward man; therefore Christ is said to bind up the broken and cloath the naked; the Apostle cals it the Armour of God; therefore saith he, having your loynes girt about with truth, and ha∣ving on the breast-plate of Righteousnesse Ephes. 6. 13, 14. The same Apostle cals it the breast-plate of Faith and Love, Thes. 58. but Peter speaking plainer to this thing, 1 Pet. 1. 13. saith he; Therefore gird up the loynes of your minds, and be sober and hope to

the end; so this cloathing is the righteousnes of faith, love and truth which girds and binds up the loynes of the inward man in faith and love unto God; this being true that this cloathing in the substance is the righteousnesse of faith and love: we shall in the next place take notice, when and how this clothing is put on. God suffers man to run on in the first dispensation, working and getting his bread with the sweat of his face, and clothing himself with fig-leaves to cover his nakednesse; and in this his work∣king God takes advantage, and as it were meets man halfe way, and uncloathes him of that cloathing of leaves, and cloaths him with another cloathing; This was figured out in that of Adam, and also in that of Mount Sinai, with that of Iohn; for Iohn differed from the dispensation of Mount Si∣nai both in his meat and cloathing, which are both to be understood, in a spirituall sence; his meat was Locust and wild Hony, that is he fed on Christ through dark shadows, he fed on him as he was in the flesh; as Christs Disciples did, and were reproved by him for it, or as the Apostle Paul did, al∣though afterwards he saw his error, when he saith, although I have known Christ after the flesh, yet henceforth desire I to know him so no more, 2 Cor. 5. 16.

And thus Iohn fed upon Christ through shadows, and in this respect his meat is said to bee Wilde Honey; for the pure Word of God which is Christ, is compa∣red to the Hony and Hony Combe, but Iohn fed not on this hony alone, but upon Locusts which is the traditions and inventions, and errours of men, which devoure and eat like a Canker; as you may see Exod. 11. 12. Rev. 9. 3, 7. Thus Iohn saw something darkly of Christ, and something of error. Iohn must de∣crease, Christ must encr••ase, Ioh. 3. 30. therfore Iohns Disciples and Christ could not agree, much lesse Moses Disciples and Christs, af∣ter the comming of the Comforter. Iohn is the greatest of all the Prophets, but the least in the Kingdom of Heaven is greater then Iohn; yet this dispensation of Iohn was of God in opposition to that of Mount Sinai, which may be said to be of man; It was the second dispensation, and answers that se∣cond of Adams cloathing with skins, which was of God in opposition to Adams first cloathing, which was of himself; it is also a figure of that righteousnesse of faith and love, and as I told you before, according to the figure: God suffers men to run on in the first dispensation after the powerfull com∣ming of the Law to the creature, and gives him the knowledg of sinne which is his na∣kednesse;

then the creature runs on furiou∣sly, and endeavours to cover himself with a Garment of his own making, and in this his toyling under a heavy yoak of bondage and labouring therein, to become like God, then God as it were condescends and meets him, and uncloaths him of that menstruous cloathing which could not well keep him warme, and cloaths him with the righte∣ousnesse of Faith, and binds up the loynes of his mind unto God with this spiri∣tuall Girdle; and as in the shadow there was two cloathings to bring them up to God; the first is of mans owne which bringeth him on his way; the second of Gods, which brings him to the end of his Journy; man must be cloathed with these two cloathings before he come to God, and that you may see as followeth; the Apo∣stle saith, For what the Law could not do in that it was weake through the flesh, God send∣ing his own Sonne in the likenesse of sinfull flesh, and for sin condemned sin in the flesh; here you may see these two dispensations or cloath∣ings; First, the Law, or figleaves; and this did endeavour, but it could not doe that which it was put upon to doe; but the Se∣cond, God sent his own Sonne in the likenesse of sinfull flesh, and this is Gods own dispen∣sation, or second cloathing which condem∣ned

sin in the flesh: this in the cloathing of God which hides and covers sin: there∣fore David saith, Blessed is the man whose sins are covered: this is repeated Rom. 4. 7. The first cloathing could not cover our sins nei∣ther from God, nor from us. Isaiah speak∣eth in reference to this cloathing, thus: but we are all as unclean things, and all out righteousnesse is as filthy rags, and we all do fade as a leaf, and our iniquities like the winde, have taken us away, Isa. 64. 6. This first cloathing is the same that Joshua was cloathed with, which the Angel was com∣manded to take away from him that filthy garment; and also he was cloathed with change of rayment, which was the second dispensation, which is the righteousness of faith and love, which is called fine linnen, Revel. 6. 11.

The Apostle had experience of these two cloathings, and he being uncloathed by God of the first cloathing, which he did so much approve of, he now abhors it, and counted it as drosse and dung, in respect of the second, as you may see Phil. 3. 7, 8, 9. in these words: But what things were gain to me, those I counted losse for Christ; yea, doubtesse I account all things but losse for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the losse of all

things, and I account them but dung, that I may win Christ, and be found in him, not having mine own righteousnesse which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God by faith. Thus you see how we are cloathed with the fig-leaves of our own righteous∣nesse, and how the shadow answers the substance in these six Degrees, in shewing how far men go in their own righteous∣nesse, in cloathing themselves with fig-leaves before they are clothed by God with his righteousnesse.

Object. Some may say, The first dispen∣sation was of God, for God gave it at Mount Sinai.

Answ. It is true, all things, the crooked Serpent, and whatsoever is called evill, is of God in one sense; but it is not of God in another sense.

First, As a small plant, or any other thing in their first appearance from nothing, may be said to be made by God, in this sense all things are of God.

And secondly, In their growth they after∣wards do naturally bring forth fruit; that fruit thus brought forth cannot be said to be made by God under the same con∣sideration as the plant was first made; but as these plants have strength and power in

their natures to bring forth fruit in time, in this sense, in making the tree, the fruit may be said to be made of God: So God made man uncapable, having neither fruit of sin or righteousnesse, but with strength in their nature through growth to bring forth fruit: In this sense all things may be said to be made by God, as he is the Ori∣ginall, and makes things with strength in their nature to bring forth fruit through growth; in this sense that dispensation was of God as he was the originall of the crea∣ture; but not as he was the actor of the crea∣ture: For power is left in all vegetative and sensitive creatures to bring forth fruit.

And whereas the Objection saith, this dis∣pensation was Gods, because it was given at Mount Sinai.

I answer, By the giving of the Law at Mount Sinai, God did figure out or re∣present that which was placed in man na∣turally by creation; and what blacknesse, darkness, and tempest would naturally grow up in man: So then, that dispensation was not of God; but God did represent and figure out by it what man should naturally be brought unto. And this you may see in reading of these Scriptures here quoted, that the dispensation given at Mount Sinai was not of God according to his nature,

Hebr. 7. 16, 18, 19. Chapt. 8. 2, 5. and 9. 8. Gal. 4. 9. Act. 7. 48, 49, 50. God is light, and in him is no darknesse at all: but that dis∣pensation of Mount Sinai was blackness, darkness and tempest, therefore it was not of God; wrath is not in God: but in this dispensation was nothing but wrath, there∣fore not of God; for God comes in a still voice, therefore not in blacknesse and tem∣pest. It is not of God in respect of his na∣turall influence, but it is of God as he is the Originall or Creator of all things, who gave that Law at Mount Sinai, to signifie what was in man naturally before, and to stir up that nature in man, that sin might appear exceeding sinfull, Rom. 7. 13. and 5. 20.

And as the first is not of God, but natu∣rally in man; so the second dispensation is not of man, that is, it is not naturall to man to live in it, no more then it is for the earth to ascend up into the heaven out of its own element: this is the gift of God through the influence of the Spirit: this is grace in opposition to any thing in man, which is called works; this is Gods righteousnesse or cloathing, in opposition to mans righ∣teousnesse or cloathing of fig-leaves. There∣fore mistake not, you that run headlong, and look at things in generall, who say, all

men are alike, for all things are of God, and all do the works of God. I have granted this under this consideration, as he is the Originall; but look who is of God under a second dispensation: look not onely who is naturally made by God, and so is of God, but look who is spiritually made, and one with God in the nature of God: And then if you are one with them, your love will more principally extend to them.

The second dispensation, or cloathing of the righteousness of God, doth that which was endeavoured to be done by the first, even the Law, or mans righteousnesse; that is to say, to convince man of sin; which is their casting out of Paradise or pleasure, which all men naturally live in: But this first dispensation of the Law could not convince men of all sin, for it could not convince them that their own righte∣ousnesse was sin, and so the Law was weak through the flesh: and therefore God cometh forth in the likenesse of flesh.

I should snew you a mystery touching the Trinity, which hath been hidden from the wise men of the world: But I shall onely point at it now, and further cleer it when opportunity serves.

God casteth man out of Paradise by one

power manifesting it self, or working three ways; First, considered as a Creater in ma∣king man in that nature to grow up into the knowledg of a Law, which Law brought man part of his way out of Paradise or plea∣sure, and this is of God considered as a Crea∣tor, as is before shewed. The second way God manifest himself in casting man out of carnall pleasure and delight, is that; spirit of God that moved upon the waters and crea∣ted the world with all things therein, which spirit afterward took up flesh and dwelt therein, even in the man Christ Jesus on whom all the ends of the earth are to look to and be saved, and what could not be done by God considered as a Creator in giving the creature a law in nature to cast out him∣selfe, that is done by the second dispensation which is called his own Sonne; he is called so in regard he is the second power com∣ming forth from God, he is after the first as a sonne is after a father; and what the first could not do in that it was weak through the flesh, God sent his own Sonne in the likenesse of sinfull flesh, and for sinne con∣demned sin in the flesh.

First, Here is one sending, and that is God in his eternall Effence; Secondly, here is one sent by the first, that is God in his in∣fluence and power, which is the Godhead

of Christ: And yet the father remaineth full in himself, as a man after he hath a na∣turall sonne; And Thirdly, How this second was sent, that is in the likenesse of sinfull flesh; And Fourthly, The end of his send∣ing was to condemn sin in the flesh; he condemns sin in the flesh under these two considerations.

First, As a figure which figureth out all those on whom this anointing or spirit of God comes into; thus he threatneth and con∣demneth sinne.

Secondly, He condemns sinne as being an Ensigne to be held to all those that he is a figure of, to the end that they in the beholding of him may be changed into the same Image and become one with himself; This is the second dispensation and that cloathing of skins which Adam was clothed with; and as it was endeavoured by the first dispensati∣on to cast man out of carnal pleasure and de∣light, it was farre more endeavoured, and neerer accomplished by the second dispensa∣tion; for where it was said, unto Adam and his wife, did the Lord God make coats of Skins, Gen. 13. 21. In the next verse it is said, Behold, the man is become like one of us: Man must be cloathed by God with the righteousness of God, before man become like God in either of his three relations; so

you see through the second dispensation man became like God, and is also cast out of his carnall pleasure and delight; God is the drawer of man out of sinne, and self∣righteousness.

There is a third dispensation, by which man is wholly cast out of paradise, kept out of paradise, and brought in to a second and glorious paradise, and that is the Spirit or Comforter; the going away of the first, is the coming of the second; that of Mount Sinai must decrease, Christ must increase; so the going away of the second, is the coming of the third: as Moses gave place to Christ, so Christ gave place to the Com∣forter: It is expedient that I goe away, or else the Comforter cannot come: The first witnesseth to the second, and saith, Him shall ye hear in all things: The second wit∣nefleth to the third, and saith, I will send the Comforter, and he shall lead you into all truth: Upon the knowing of the third, the second is to be known no more: Although I have known Christ after the flesh yet henceforth desire I to know him so no more: This is the new and spirituall birth; for he that is in Christ, is a new creature; to him old things are done away, and all things must become new; the law did convince of Sin, Christ in the flesh did convince of Sin,

and so endevoured▪ to make man like God, and cast him out of selvish and carnall Pa∣radise: but what the second dispensation could not doe, the third dispensation is sent to doe it; and therefore Christ saith, When the Comforter commeth, he shall con∣vince the world of sin, righteousnesse, and judgment. He shall convince the world of sin, the Law did endevour this, and Christ did endevour this, and may be said to doe it as a meanes, but it is the Spirit it self, that doth compleatly accomplish this work: this is the Word of God that divideth be∣tween the joynts and marrow, and is a dis∣cerner of the thoughts and intents of the heart; none can call Jesus Christ but by this Spirit, and this is that which convinceth of sin, and casteth man out of carnall plea∣sure and delight: and not only so, but by this Spirit we are brought into the anti∣typicall and spirituall paradise of God, and therefore Christ saith, He shall take of mine, and shew it unto you: This is made good to the Apostle, he being under this dispensa∣tion of God, who witnesseth the accomp∣lishment of what was written by Isaiah touching this dispensation, as it is written, Eye hath not seen, non ear hath not heard, neither hath it entered into the heart of man, but God hath revealed them unto us by

his spirit: For, the Spirit searcheth all things, even the deep things of God, 1 Cor. 2. 9, 10. Thus doth the Spirit take of God and shew it unto us; this is the sword, and this is the Cherubim that keeps the way of the tree of life, that none can come to it, but those whom it takes up to that para∣dise; therefore the Apostle saith, Such a man I knew who was taken up into Paradise and heard unspeakablewords, which it is unlaw∣full for a man to utter: this is the fire that will burn up all things, as hay, stubble, straw, or whatsoever is not of its own planting, this shall be poured out upon the Gover∣nors of Judah, they shall be as a hearth of fire among wood, and as a torch in a sheaf of corn: this is the Cherubim that brought a coal of fire from the Altar unto Isaiah, by which he had his iniquities forgiven and was made fit to goe with Gods message; when man is drove out of his carnality by this Spirit, he is fit to till the ground from whence he was taken. We may see God in a generall way, through the other two dispensations; but none can know God, Scripture, Sinne, or Righteousness, but by the Spirit; all rules are uncertain but this rule of the new Creature, and as many as walk according to this rule, peace be unto them, and to the Israel of God.

And thus you see how one God through 3 discoveries doth cast man out of earth∣ly pleasure and delight, therefore let us put him out, a speech after the manner of men, which holds forth abundance of my∣stery, of which I have many things to say and hard to be uttered or understood, see∣ing we are so dull of hearing; that which I promised I shall here commend to the wise, and onely point at two general Uses, and leave what other Uses may be made of it unto you, or the power of God leading you out unto it.

First, If this be a truth that is here delive∣red, that no man fell in Adam really but figu∣ratively as he did represent and assure us by his fall that we should fall in the like manner; from hence we should be reconciled unto God, and not to say that God is such a hard Master, reaping where he never sowes, and charge him with injustice, iniquity and par∣tiality, in saying, that all should dye for one mans fault; you that are Christians and un∣der the new Covenant, what meane you by this Proverbe? what meane you to say, the fathers eat sower grapes and the Chil∣drens teeth are set an edg? and to shift your owne necks out of the coller in charging your sinne upon another; what meane you to make God a lyar? when he saith; As I

live, this Proverbe shall be no more, but e∣very one shall dye for his own iniquity; and he that eateth the sowre grapes, his teeth shall be set on edg; therefore if you live in those dayes as the Prophets points at; if you are Israell according to the Spirit; if you are turned to the Lord; this vail of Adam wil be taken away as well as the vail of Circum∣cision, Tabernacle or Altar meats or drinks, washings or purifyings or whatsoever of that nature, they were all truths once, but when the substance came, the shadow was to be taken away as wel in the one as the other, therefore be you reconciled unto God; charge not God with injustice; let this Pro∣verbe be heard no more in Israel; let God be true, and every man a lyer.

Secondly, If Adam in his rising did figure out and assure us that we should follow him through these sever••ll dispensations, ••hen all sorts of men ought to be reconciled toge∣ther.

First, Thou that art not in Paradise, and art not capable of pleasure and delights: thou canst not come in of thy self, untill thou art put in by God; why should he that is put in, hate thee who livest in thy own station, for all were as thou art?

Second. If thou art put into carnall Pa∣radise, and livest in thy pleasure and delights

by reason of growth, and hast no restraint in thy nature, but mayest satisfie thy self in every sinfull pleasure, I know thou wilt hate all that are above thee, that run not with thee into the same excesse of riot; but take heed; by the visible things that are made thou shalt be left without excuse and see thy nakednesse and be judged, condemned, con∣founded and ashamed.

Thirdly, If thou art come to see the invisible God by the visible things that are made, then thou wilt leave the other trees in some measure, and look into the middest of the Garden, upon thy own righteousnes which will be very lovely to thy eye, and the only thing to make thee wife and become like God in thy own apprehension; Judge not them that are above thee, for thou hast been once deceived already.

Fourthly, If thou hast eaten of the tree that thou so much desirest to make thee wise, which is thy own righteousness, then thy eyes are opened and thou seest thy naked∣ness, and also what is good and evil accor∣ding to Gods estimation of good and evill; but here lies thy misery, thou are dead to do good and alive to doe evil; for thou thoughtst thou hadst life and power in thy self to become like God by thy own righte∣ousness, but thou shalt see upon thy eating

thereof, thou shalt becom dead, without po∣wer & strength in thy self, thou shalt not on∣ly be dead to do good, but fear & death shal sease on thee, when thou hearest the voyce of God in the winds of the day Gen. 3 10.

Fiftly, Then if thou art in this toyling condition, thou wilt cry with Adam, I was afaid; with Isaiah, I am a man undone; with Paul, O wretched man that I am, who shal deli∣ver me from this body of death? with the Chil∣dren of Israel who intreated they might hear that voyce no more it was so terrible to them; and so it will be unto thee, it wil make thee hide thy self from God under some pleasing opinions or tenents, and cloath thy self with thy good works of fast∣ing, and praying, and such like duties which are the fruits of thy own righteousness; this thou wilt be zealous in following after, thy own righteousness, and hate all those that are above thee or below thee. Be not to zealous; this is the third time thou hast been deceived, thou wilt again be deceived, and see all this thy righteousness to be as drosse & dung, and that which thou thinkest to be gain thou wilt account losse, Philip∣pians 3. 7. 8.

Sixtly, If thou art clothed with the righ∣teousness of faith, or this girdle of a skin, thou hast a glorious clothing which will

bind up the loyns of thy mind to the head, by which all the body by joynts and bands having nourishment ministered and knit to∣gether, increaseth with the increase of God; and thus thou shalt grow from one degree to another under this second di∣spensation, as thou didst under the first un∣till thou comest to perfection, and this per∣fection is the seventh degree, this is the Sabboth or rest, we having laboured and toyled these six days, that is under these six degrees, and followed God who is our ex∣ample; we must all so enter into our rest with him, he that is entred into his rest hath ceased from all his works, as God did from his: this is the year of Jubilee, this is Enoch the seventh from Adam; the first six generations work and toyl every one his day, and get their spiritual bread with the sweat of their face, for the space of five thousand five hundred and fourteen years, the years of their six dayes being added to∣gether, and they being a figure of the carnal world in labour, bondage and time, which was to indure the space of five thousand five hundred and fourteen yeers in its height, and then the end shall come nigh, and a new world shall begin, in which shall dwell righteousness: Enoch the seventh from A∣dam from his sixty fifth year was a figure of

his day of rest, in which the Kingdoms of this world should become the Kingdoms of the Lord and his Christ, and the King∣doms and dominions, and the greatest of the Kingdome under the whole Hea∣vens shall be given to the people of the Saints, and all shall serve and obey him; these Saints are Enoch in the substance, who succeedeth the six generations or dayes of labour; this is that Enoch that was not, for God took him up unto himself, and he shall walk with God in the heavenly Jerusalem, where there shall be no unclean thing, and they shall be his people, and God himself will he their God; they shall not only walk with God, but they shall dwel in God and God in them, 1 John 4. chap. verses 12. 13. and 16. and as it is true there is a general & compleat perfection or rest for the Saints at the end of five thousand five hundred seventy nine years (Enoch's sixty five years being added, which was the time before God took him) in this earth, although not in this carnal world, as you may see in these quotations. Rev. 15. 3, 4. Dan. 7. 14. 26. Chap. 2. 44. Luk. 1. 33. Micah 4. 7. Zeph. 3. 19. Zach. 1. to vers. 9.

It is also as true, That there is a perfection and rest to some, though not so compleat in the six dayes, or six generations: there are

some that walk with God, and rest with God on his Sabbath in the time of these six dayes before this Sabbath is come in generall, of whom Enoch was a type; and both Enoch and they are a type and a figure of that gene∣rall and glorious rest, as is before spoken of. Therefore, Brethren, if this be the result, that the six generations, and the six days did hold forth six degrees or dispensations to continue for so many years, as is before-mentioned; and also Enoch and the Sabbath in their suc∣ceeding these six generations or dayes, did hold forth our rest with God, and living in perfection, then we ought in reason to be reconciled together. Let not him that is strong, who liveth in the sixt or seventh day, despise him that is weak, that lives in the first or darkest dayes or dispensations; Nor let not him that is weake, judge him that is streng; for God hath received him, he walketh with God.

You will think him to be a mutherer that should endevour to make all mankind to eat one sort of meat; either to make old men to eat milk or suck the breast; or else to make new born Babes to eat such gross meat as old men do; such will be murtherers of the body: so in the like manner are they soul∣murtherers that will bring all men into one conformity; nay, they are farr worse then

the first; for these doe not only make spi∣rituall men feed upon spirituall meat of any kinde, but upon Dogs meat and Husks, and such as they themselves feed on. I am not offended with them for their feeding, but in that they go to take away my liberty, these are soul. murtherers to those who are con∣formable to them; and also body-murther∣ers to them that will not conform with them: But this Antichrist that thus exalts himself above all that is called god in the Saints, shall be destroyed by the brightness of his coming; they ought to have the liberty of their consciences, be they never so cor∣rupt in Worship.

But if thy Conscience be to take away my liberty in worship, ought to be sup∣pressed as an evil doer, or as one endevour∣ing to make murther, this is of Cain, whose seed thou art; this is that City in which all the blood of the Saints shall be found in her; all that dare to publish such a Tenet, or at∣tempt to doe it, have committed murther, and ought to dye by the Law of God, and Law of reason; as all mankinde cannot live upon one sort of naturall meat, except some must starve: neither can the spirituall seed, live all upon one sort of spiritual food; therefore Christ speaketh to the multitude in parables, but saith to his Disciples, Unto

you it is given to know the mysteries of the Kingdom: Christ speaks not according to the Excellency of his own knowledg and light, but condiscends to their weakness in speak∣ing, according to their capacity, therefore he saith to his Disciples, I have many things to say, but you cannot bear them now.

Also the Apostle Paul endevoureth to speak according to the capacity of them he speaks to, as you may see, 1 Cor. 2. 4. And my speech and my preaching was not with enticing words of mans wisdom, but in the demonstration of the spirit and power: Howbeit we speak wisdom among them that are perfect, we speak the wisdom of God in a mystery, Verse 7. Thus the Apostle con∣forms himself to those he speaks to; as he can live with the highest in Canaan, so he can goe down into Egypt to take his Bre∣thren by the hand, to the end he may bring them from one degree to another, untill they are come to sit with himself in heaven∣ly places: He was not so high with those to whom he speaks wisdom in a mysterie; but he is as low, where he saith, And I bre∣thren. could not speak unto you, as unto spi∣rituall, but as unto carnall, even as unto babes in Christ: I have fed you with milk, not with meat, for hitherto you were not able to bear it, neither yet now are ye able,

1 Cor. 2. 1, 2. He became all thing to all men, that he might gain some: Also, he saith, Hebr. 5. 12, 13, 14. For when for the time ye ought to be Teachers, ye have need that one teach you again which be the first principles of the Oracles of God, and are such as have need of milk and not of strong meat for every one that useth milke is unskilful in the word of righteonsness, for he is a babe; but strong meat belongs to them that are of full age, or in the Greek word, perfect; since God hath al∣ways spoken in sundry times & divers man∣ners, and speakes not in one way or one form, therefore let us not persecute one a∣nother; if God speaks not to others in the way he speaks to us, doe not desire to lord it over Gods heritage; we that are strong ought to bear the infirmities of the weak; for who makes thee to differ from another, and what hast thou that thou didst not re∣ceive? now if thou didst receive it, why doest thou glory as if thou hadst not received it? before thou receiv'dst it thou wast as he, thou thinkest meanly of; wouldst thou have been willing to have been despised and stumbled and so destroyed when thou wert weak be∣fore thou hadst received this grace? and if not, lay not stumbling blocks in thy brothers way; therefore since we come up all one way to perfection, let every one of us be

reconciled one to another, let every one of us please his neighbour for his good to edifi∣cation; let us therfore as many as be perfect be thus minded, and if in any thing you be otherwise minded, God shall reveale even this unto you, nevertheless whereunto you have already attained, let us walk by the same rule. Now the God of patience and consolation grant you to be like minded one towards another according to Christ Jesus.

Finis.

Notes

• Vers. 3. 4.
• It was the know∣ledge of God in Adam that drove him out of the garden Gen. 3. 24.
• A ful answer to the Objecti page 1 c
• * Carnal.
• In this image male and female all one in Christ.
• Reason 1.
• Reas. 2.
• Reason ••.
• Reason 4.
• That is, have their na∣kedness discover∣ed.
• I Tim. 2 14.
• 2. Proved from them∣selves.
• Ʋsher in his Book of Prin∣cip. p. 11. Bifield in his Princi∣ples, pag. 77, 80.
• Winstanly contra∣dicts him self in his Book of The myste∣ry of God; compare pa. 1. with p. 10.
• This is the City of which the Apostle saith, We are come un∣to Mount Sion, the City of the living God, the heavenly Ierusalem, Hebr. 12. 20. This is the City that the Gen∣t••les shall tread un∣der foot 42 months, Rev. 11. 2. The same spirituall City shall be redeem∣ed, Isa. 60. 14. They shall call thee the Ci∣ty of the Lord, the Sion of the holy▪ One of Israel; that is, the Saints, and no materi∣al City.
• Adam our first parent held forth Christ in the flesh: Adam our carnality holds forth Christ in the Spirit; the first is crucified by the later, and gave place for grace to a∣bound much more. Rom. 5 20.
• Col. 3. 9, 10.
• The first degree of Adam's rising.
• 2. Degree of Adams rising.
• Ezek. 47. 12. Isa. 55. 13. The thorn tree shall seem pleasant to them.
• 3 Degree of Adams rising.
• Hos. 10. 12. Some are wrought ••pon by ••he Spirit ••f God be∣••ore others.
• •• Degree ••f Adams ••••sing.
• The chief in their ap∣prehension.
• Here be∣gins the Answer to the Objecti∣on page 35.
• So the things were good in them∣selves, or matter of them, but not in man∣ner and circum∣stance; they may be used; but not fed on to be like God, lest wee die.
• Man is bidden, or command∣ed to do good, but not to ob∣tain good by his do∣ing.
• Adam did lie down in sorrow.
• The de∣finition of the two trees pro∣ved pag. 2. is more fully pro∣ved in the seven effects brought forth by the tree, and mans righ∣teousnesse.
• 5 Degree of Adams rising.
• The ef∣fects of the fruit to him and us, alike compa∣red in 7. particu∣lars.
• 2. The ef∣fects of the fruit.
• 3. The ef∣fects of the fruit.
• Adams eating of that fruit was the first fi∣gure.
• The gi∣ving of the Law at Mount Sinai, was the second figure.
• The coming of the Law into the Soul, is the substance of those two Fi∣gures.
• 4. The ef∣fects of the fruit. Thornes thistles, hay, and straw, &c. are taken for the fruits of our righte∣ousness, Jer. 4. 3. Hos. 10. 12.
• Rev. 21. 1 Cor. 4. 15, 16. The world is taken for self wisdom righteous∣nes, plea∣sure or the like, this shall be burnt up, but the earth shall endure for ever, Dan. 7. 26, 27. Cha. 2. 44 Rev. 19. 6 7. Chap. 11. 15.
• Old things shall be done away and all things shall be∣come new, as the A∣postle saith to those in Christ, 1 Cor. 5. 27. yet they lived on this Earth. Christ Disciples are taken out of the world, and yet live in the world.
• Fifthly. The ef∣fects of the fruit.
• How all are said to dye in Adam.
• Galla. 4. 25.
• Rev. 13. 8. & 18. 2, 4.
• 6. The ef∣fects of the friut.
• 7. The ef∣fects of the fruit.
• John 14. 23. Luke 24. 25, 26.
• Thus man was made up∣right, & no other∣wise.
• The 7th. degree of Adams rising.
• Ʋse.
• Mat. 25. 24.
• Jer. 31. 29. Ezek. 12. 24.
• Ʋse.
• A word to seven degrees of man∣kinde.
• Esa. 6. 5. Rom. 7. 24. Heb. 13. 19, 21.
• Heb. 4. 10.
• The dawning of the day at the year 5514.
• Enoch is not of the world, as Christs disciples are not of the world, but tak∣en out. It is some∣thing cleared at the year 5579.
• Rom. 14. 3.
• Rom. 15. 1.
• 1 Cor. 4. 7.
• Rom. 15. 2.