where and wherefore he will Julian th' Apostate ignorant of this secret against whom Civill writes was greatly offended at this that God would have man to know neither good nor evil or rather that he would have Man to have teach be and will nothing at al c. He I say was offended at this But if the matter be brought unto the light of truth we shall finde that all this happened because of us even as a Father forbids and detaines a Sword from his Son knowing that if he had it he would hurt himselfe upon it or otherwise abuse it In the same manner God denyed unto Adam and also unto us that Tree of Knowledge for our profit and good Neither did hee envy us therein but only did it to prevent the future evill into which he foresaw we should fall For he knew that assoone as Adam like God should know Good and Evill hee would challenge the same to himselfe desire to be his owne God otherwise God had not cared though Adam had eaten of that tree for satiety For assoone as Adam had eaten of it there followed thereupon selfelove and arrogating all things to himselfe praise and all other vices So God in all his commandements hath respect not so much to himselfe as to us and our salvation which not he but we enjoy as Iob himselfe doth manifestly confesse that God is neither hurt by our sinns nor profited by our righteousnesse but still remaineth an eternall perfect and impassible God to whom nothing can be added or any thing detracted though we try yet can we not make a Heaven neither put the Sunne out of them nor dry up a Fountaine but all these things remaine in the same estate and condition wherein God hath placed them He that assumes to throw a stone against Heaven it will fall upon his owne head Therefore we can make God neither richer nor poorer greater nor lesser no he is no way advantaged by us though we all adhere unto him only he hath a care on us to helpe us we never deserve to be what we are therefore we ought to attribute the cause of all our good to him only and give him the glory he hath an open hand more ready to give then we are to receive rich to all those that call upon him Neither doth he desire any thing at our hands but only this that we quietly receive of him that which he is willingly pleased to give for he that with quietnes doth not receive can have no hâ—pe that he shall receive all our witt we ought only to imploy to this end to the denying of our selves This should make us nothing children Fooles and prostrate low at the feete of God And to the effecting of this denying of our selves all our knowledge ought to be directed but that knowledge only which proceeds from God can effect it it can make a man nothing a Child a Foole and casts him downe at the feete of God But that knowledge that puffs up a Man making him great and wise in his owne conceit such being the wisdom of the World comes not from God but is rather the Serpents Seed forbidden fruit Now every one that eateth of the forbidden Tree for no other cause eateth hee thereof but only that he may obtaine a great name honour titles and glory that he may have preheminence to bee counted the light of the World And by this meanes he eateth death in stead of life This the holy Scriptures testify unto us for whereas we ought to know and learne nothing every man learnes to know and be wise in all things Now here some man might enquire why therefore did God create the Tree if he foreknew that both Adam and wee would eate death thereof and not rather hinder our sinne I answer that God at the first made us of earth and assuredly did know that we would not constantly abide in the estate of our creation and yet he suffred Adam to take his course make tryall of misery that forced through sorrow death he might hast to God again for so it was to be that God would create him againe out of sorrow and make him againe a new not as before of nothing but with grace of himselfe this God foresaw from all eternity and therefore suffred his fal and gave way that man should first tast of the bitternes of death before that he would give him the sweetenesse of eternall life by which he might know the better what he hath in God and what that life is compared with death which before he tasted Besides it was meete that God suffered the freedome of sinne rather then restrained it as well for many other causes as more speciall for this that otherwise it had beene coaction and force and not libertie and also the goodnesse of God his mercie having no other obiect could never have been manifested in his Creature Therfore it behoved that things should come thus to passe by the providence of God and yeeld without necessity or any fault in God Read Brentius lib. 4. Ambros. in Rom. 9. CHAP. VI Of the 2 kinds of knovvledge and Will and how the one allwayes resists the other THere is nothing under the Sunne but it may be said to be twofould that is Just and wicked Good and Evill Now just and also that which is evill and wicked may in like manner be said to the twofould the one according to the judgment of God and the other according to the estimation and opinion of men And now seeing God is a spirit and Men flesh contrary to the spirit it followes that all their judgements wills knowledges and actions be contrary and repugnant one to the other Whence it is what man calleth good right sweete light life knowledge wisdome justice c. God esteemes that to be evill wicked bitter darknes death foolishnes and sinne according as the Scriptures testify of God and of the World Therefore there is nothing in the world but it may be called good or evil according as the judgement of men are disposed to whom it is proposed What God is unto the world the same is the Devill unto God and so on the contrary So that nothing can be called Evill but all things are in their order right and good and evill and wicked according as the Touchstone is by which they are examined If I say that the Word of God is false foolishnes and Heresie the same is true in the judgement and opinion of the world and thus all things are twofould either good or evill good is twofould as also evill the one truely good or evill in the sight of God the other apparantly good or evill in the sight of Men or their opinion so that there is a two-fould fasting praying willing c. to witt one that is really good in the sight of God so as is God himselfe the author and teacher of all goodnesse the other in the sight
in by the windowes that is by the sight of the eyes And this moved the Schoolemen to define sinne to be nothing that is no Creature of God Neither that death which it produced both which came into the world by the malice of Satan for the same cause sinne brought man back againe into his first nothing wherefore the Devill and Adam are run out of the sight of God He not acknowledging them for his owne neither having any commerce or societie with them So long as they doe not acknowledge their vanity therfore since man by sin is made nothing before God and yet will not acknowledge himselfe to be nothing but even then esteeme himselfe to be something it is necessary that so long he be expelled out of the presence of God till he be made nothing in his owne heart then doth God love his hand and creates him againe of nothing For God knows not how to create any thing of somthing but of nothing for that is his nature He that yet is not nothing hee cannot hope that he shall be something wherfore behave thy selfe to Godward quietly like a livelesse trunke as thou didst in thy creation Suffer God to doe Fast Feast and Rest and doe thou nothing at all least it happen that thou be taken with a desire of the forbidden tree or any other thing or esteeme thy selfe to be something according as the Law commands yet doth it not cease to curse and condemne us untill it hath brought us unto that spirituall Sabbath that so forsaken in our selves we doe no more worke to our new birth then wee did to our firsâ— creation but only suffer So that our actions are only to doe nothing and bee like a stone or trunke For this desire to be somthing is alwayes that which brings to nothing CHAPTER V. Wherfore the Tree of the Knovvledge of good evill was created then forbidden to Adam and now to us since God knew that both he we should eat death from the same and what is that tree Wherefore was Adam and Eve forbidden this Tree seeing to know Evilâ— is not Evill but to doe Evill If Adam had not knowne good in himselfe God had beene alone good in him and he had not arrogated any thing to himselfe but had beene as free from pride therein as a bird is in her song a horse in his strength a Cow in her milke and a Tree in its fruit but assoone as he knew good and considered it what it was as a bewtifull woman doth her bewtie he arrogated it to himselfe and therein became a theefe unto God This God foreknew and therefore was unwilling that Adam should know good that so he might walke in his innocencie and be ignorant both of Good and Evill For this cause God said unto him thou shalt not eate of it as if he had said beware least thou thy selfe desire to know what is Good or Evill but suffer me to be all things and be thou quiet in all things that that good which I am and desire to worke alone I may worke it in thee to my owne praise in thee according as I doe it in the rest of the Creatures And thus hee was forbidden to know Evill for God knew that assoone as Adam had smelt what Evill was it being of its owne nature like to him nothing would be pleasing to him and so it would come to passe that he would desire and affect the same Besides this another evill hath rises from hence that that evill which man according to his nature delighted to doe he denyeth that he hath done it Thus pulling his owne necke out of the yoake he accuseth the Serpent that it was done by it Againe the good which God doth in him and which is not his owne he falsly contendeth that he hath done it himselfe being deceived with a presumptious opinion of his owne power and strength this being the perverse estate and condition into which Adam did fall willingly therfore after that Adam was fallen into this perverse wisdome by eating of the forbidden Fruit and his own arrogancie he was so depraved that whatsoever hee thinkes speakes or doth is displeasing unto God and we all in him have eaten death and fallen into the same estate and condition but after we are raised from death and redeemed from it againe by means of Christ there is the same reason that the Tree of knowledge of Good Evill should be also forbidden us least afterward wee fall into the same estate againe wherefore the next way of comming unto God is this that now Adam with all his Children abstaine from this tree that is deny it vomitt up the Forbidden Fruit and repent himselfe of his wit as if it were foolishnes But when we eate of the Forbidden Fruit or Tree God forgives us but upon this condition that for ever afterward we fast and alwayes repent our selves of our first eating This tree is planted in every one of our hearts is nothing else but our own witt reason flesh knowledge and will to which as long as we adhere and are not made foolish in our selves and as little Children we can have no pardon from God wherefore we must either abstaine from this wisdome and become little Children againe or else want God and that prohibition of God eate not of the tree if thou doe thou shalt dye is the same with that saying of Christ except ye renounce your selves and hate your owne life ye cannot enter into the Kingdome of God For what was spoken unto Adam the same also was said unto us neither is our estate to be amended any other wayes then that of Adams the hearts of all are like to a vessel which smels of that matter and meate which Adam did first power into it Therefore as Adam declined from God and inclined towards himselfe and made himselfe as it were a wise deaster and admired himselfe like a little God the same is also fresh in every carnall heart Now therfor we must labour as it were to goe backward and that inbred witt of Adams is to be rejected esteemed of us no otherwise then foolishnes Here many things are to be unlearned and this we are to learne know that all our conceit opinion of wit is foolishnes and that which seperates us from God and hinders us so that we cannot attaine the true wisdome indeed and we must labour to be freed from the bondage of our selves And to this worke we should all apply our selves to wit quietly to rest our selves not in knowledge but in God known and so affect knowledge only as an Index which only shews and paints out God unto us and is of God That is the Fruit of the Tree of Life and not of the Tree of Knowledge of Good Evil to wit that we permit God to be know love have all things in us so that he speake worke know and love in us nothing but himselfe when
THE FORBIDDEN FRVIT OR A TREATISE Of the Tree of Knovvledge of Good Evill of which Adam at the first as yet all Mankind doe eate death Moreover How at this day it is forbidden to every one as well as to Adam And how this Tree that is the wisedome of the Serpent planted in Ada is that great Image and that many headed Beast mentioned in Daniel and the Apocalyps whom the whole world doth worship LASTLY Here is shewed what is the Tree of Life contrary to the wisdome righteousnesse and knowledge of all mankind With a description of the Majestie and nature of Gods Word By AUGUST ELUTHENIUS Translated out of Latine into English Printed in the yeare 1640. CHAPTER I. What is the Tree of Knovvledge of Good and Evill I Will not much contend with them that would have the Tree of Knowledge of Good and Evill accoâ—ding as it is in the Scriptures to be a Naturall Tree which being planted in Paradise had that nature devinely given unto it that who should eate thereof their eyes should be opened to view themselves and they be made Gods and so know both Good and Evill perhaps God would teach Adam both inwardly and outwardly and what hee forbad or taught him inwardly in his heart that he would propose outwardly to his eyes for greater testimony but yet I desiâ—e of them that they would grant this unto me that as the thing was done outwardly so the same to have happened inwardly in the heart of Adam that there hee was tempted by the seed of the Serpent to have the guiding of his owne will and nature not to be so void of knowledge and action as to be subordinate unto God That I should so thinke two reasons or causes doe especially move mee The 1. is that the Seed of the Woman was to breake the head of the seed of the Serpent but as a naturall and living Serpent whose head was broken of that Seed we doe not reade of any but as even then the Seed of the woman was spiritually in the heart of Adam so in the same manner was the seed of the Serpent for man at the first was created good not of God but of nothing and for that cause doth he turne himselfe alwayes from God and bend downewards to his owne nothing and vanity againe which nothing I with the auncient Fathers but especially Taulerus doe judge to be sinne Satan death hell and this perhaps was that devill inhabiting in Adam as also in Lucifer The other reason is this which the scripture doth testifie of the Citie of God and the Heavenly Ierusalem that Paradise to be in us but God alone and his omnipotent Word is our Paradise the Tree of Life and the Temple wherein we inhabit walk serve pray c. as wee are on the other part the Temple of God and his Paradise In like manÌ„er the Beast which even now the whole world both great and small doe worshipp in their hearts of which the scriptures make mention in the Apocalips as also the Tree of knowledge of Good and Evil is in us for the exterior world whatsoever outwardly is to be seene or is done is onely an accident and a certaine signifying figure of the true and interior nature and there is nothing true in all those things which are seen with the eye that is substantiall for it behoveth that the forme of this World perish because it is nothing else but an imaginary world and a figure of the right true eternal and by it selfe the constant world therfore it is expedient that all these things in their course be done over againe which throughout all the Bible are related outwardly and significantly to have beene done and yet to this day after their manner the Historie of the Bible Moyses and the Prophets are spiritually and truely of force but all things are brought into the truth by Christ and it it is expedient that all the prophecies which have been from the beginning of the world which God hath spoken by the mouth of his Saints be againe reiterated Therefore that Tree was nothing else then the nature will knowledge and life of Adam whereof he ought not to eat That is not to attribute any part of it to himselfe But freely and willingly submitt himselfe to God and know nothing but what God would know in him doe nothing but what God would doe in him speake nothing but what God would speake in him c. Whereby without any impediment God might exercise his Kingdome will nature and power in him that being void of will wisdome and knowledge he might have nothing of his owne or arrogate any thing to himself this God would this was pleasing to him and thus he commaunded To this opinion the German Divinity ascents Theologia Germanica 3470. cap. Which saith that this tree is nothing else but our owne will knowledge of which alone in the Earthly Paradise of the world of our hearts we are not to eate but acount it is forbidden unlesse we desire to dye or eate death from it And now when Adam was fallen and had eaten of this tree then was it planted in his heart the same was derived into all his boughts and fruit so that the same case word precept and interdict is common to all his posterity we all have eaten death vvhosoever are in Adam and this uncorrected poyson have vve received from the Serpent being evill Egges of an evill Bird Hence may every man easily perceive hovv each man is the greatest enemy to himselfe and vvhat hee ought to esteeme of himselfe his vvill and understanding vvisdome and knowledge since it is the Counsell seede wisdome knowledge and head of the Serpent which by Christ is to bee broken in our hearts it behoveth that all things which Circumcision in the old and Baptisme in the new Covenant doth signify which are hereditary and naturall from Adam should dye in us that we should labour to unlearne and put of all things as if they were death and the devill that is our will wisdome and righteousnesse c. with which as with figleaves Adam strove to cover himselfe for this is sinne and the stinge of sinne and death that is to eate of this forbidden Tree and to arrogate any thing to a mans selfe as his will nature and understanding or himselfe But alas alas who knowes this or beleeves this who abandons or is weary of his owne will understanding or knowledge when will men give a farewell to them Give a Farewll say J why every one delights himselfe in his own imaginations sweetly slumbring recreats his soule in his own wisdom knowledge workes c. the Tree is fayre to the eye and pleasant to the tast Here all mankinde as Adam himselfe doe taste death But yet no man knowes no man thinkes of this but every man judgeth it to be right and the flesh esteemeth it to be the Tree of Life That is to follow
its owne pleasure and opinion of Good which is false To know much to finde out much to learne many sciences and finally to become a God Neither doe any consider that this was Adams estate and morsell that bitter morsel of death How doe we speake and talke of Adams misery and yet not marke that the same is fresh in us We can talke of his eating and wonderfully detest it when notwithstanding we doe the same that he did O man who art thou that thus preparest a staffe for thine owne shoulders and pronouncest a Sentence against thy selfe while thou condemnest thy Father Adam and yet considerest not that thou thy selfe art ensnared in his Nett Here propound and consider what our will is our knowledg is our wisdom is c. in which wee so insolently boast our selves yea and by which we imagine and suppose that we can come unto God when notwithstanding it is nothing nothing else but death it selfe and the bitter Fruit of the forbidden Tree Is there any amongst all men who understand this Who can away with this To deny put off fearefull to rest in their owne will wisdome knowledge c. No doe not most chuse and extoll them as true gold and Eternall Life when notwithstanding they are nothing but Eternall death CHAP. II. Why the Tree of knovvledge of good and Evill is mortall forbidden THIS may be easily answered by that which hath beene before related God as right it is would be in us both Lord and Master and in the same will worke doe love omitt thinke c. therfore should we be free from al these things of this kind so that we should know or doe nothing but what God himselfe would know and doe in us Which reason even against its will doth confesse to be equity to him that concludes and proves it by trueth for what is more equall then that the Potter have so full a Dominion over his pots that none of them challenge any the least authority to themselves since they were not their owne makers the same is our condition God alone is called the God of understanding knowledge wisdome c. wherefore hee alone will know all things in us and by consequence nothing but himselfe if therefore any man will taste of the Forbidden Fruit and so know himselfe be made a God be of himselfe stand upon his owne bottome and so be his owne God it is necessary that together with Lucifer he fall into the hell of death and like the Dragon be cast downe from Heaven because the Fruit of that Forbidden Tree is death Wherefore God would know onely himselfe in us and for that cause would have one to know no other science esteeming this only necessary to life and will teach the same to us it so be we will obediently attend him That is know onely God praise him pray to and heare him which things I say he himselfe would worke in the obedient For this cause the Wise Man saith Wisdom 5. Lord to know thee and understand thee is all righteousnesse In which hee justifies many and by consequence much more his owne Let not the Wise Man boast himself in his wisdom nor the strong Man in his strength but in this let every man boast that he knowes me Isay 53. Ier. 9. Which thing God by the mouth of his owne Christ Ioh. 17. calleth Eternall Life For from this knowledge roote and Tree of Life proceeds all whatsoever can be called good or is truely good This is the onely and true Key of David which so openeth that no man shutteth c. CHAP. III. Of the abuse of all things hovv all things are unclean to the unclean flesh yea those things which in themselves are cleane and wherfore that curious flesh desireth to know much and on the contrary how men ought to know nothing but God and for God and use all things in God THAT lost nature of man who in the Scripture is called the Flesh is an instrument so impotent to al things so vile obscure that it knows neither to have speak or doe any thing but abuseth and defileth it by touching because he converts all things which are from God in whom truely they are to himself as his proper owne although hee ought never to be his owne No not in that which is his owne but therein to bee subiect to God Neither ought he to challenge to himselfe that wisdome and knowledge that is in him but to have all things â—â—se in his God as if he himselfe had them â—â—â—t But this he doth not but arrogates â—â—mselfe to himselfe and will needs be â—â—ve and know himselfe and this is the fall â—nd degeneration of Adam and his posteriâ—â— in and with all things with them Againe the true and onely use with and â—n all things is thus God would that Adam â—hould know nothing but what hee would â—now in him should be nothing but what â—e would be in him should doe nothing but what he would doe in him should have nothing but what hee would have in him This would not Adam but all those things â—e arrogated to himselfe as his owne or â—ather he himself would be all these things This is the fall of Adam and the abuse of all â—hings in all things by all mankinde to the â—nd of the World The abuse is I say to arrogate any thing to mans selfe as his owne not to possesse the same freely as though he had them not but to steale and use them from God in and â—o himselfe As for Example if having Money Wife Children knowledge life â—t selfe yea my selfe I challenge these to my â—elfe as my owne But since God exacts them if followes the I would therfore detaine them and as muâ—â— as in me is not yeeld them unto God bâ— knitt my mind unto them that I may keep defend and never losse or forsake them when notwithstanding they are Gods anâ— not mine this is the Fall of Adam and bâ— theift being the abuse of al things inbred iâ— the flesh untill man be translated into â— new kinde of estate or condition wherefore it is behoovefull that we be borne a newâ— doe vomitt up the Fruit of the Tree oâ— Knowledge of Good and Evill And alâ— these things which wee having stolen from God as theeves doe challenge to our selves and so forgetting them restore them againâ— to God this truely is the resurrection and conversion of Adam and by this meanes alone shall the Fall of Adam be repaired amended Therefore the true and onely use of all things knowne alone to the regenerate and new man is this That I be altogether free from all things and alone subiect to God and being void of name will and knowledge c remaine nothing in my selfe noâ— vindicate deliver or claime any thing to my selfe because whatsoever I have am know doe c. all are of God no more then the Cow doth for her milke the Tree for it fruit
be quit contrary to what he is or hath beene He is flesh born of flesh unto death and therefore it is behovefull that he be made spirit borne of spirit unto life Which before he bee all things are uncleane unto him as he is himselfe although all things in themselves are very good yet are they perverse evill unto him as all things seem blew to him that lookes upon them through a blew perspective all things degenerats into the nature of the possessor and therefore all things by Adam are made vanity although by themselves as ever they have beene they are good For all foode is savory according to the pallet temperature that receivs it even so is every thing according as he that possesseth and hath it is cleane to the cleane uncleane to the uncleane it cannot be otherwise but that all things be unjustly done loved prayed for knowne and retained which an unjust man doth love pray for know and retaine as the very words themselvs declare For how can it be that a wicked man can doe any thing justly a foolish man speak any thing wisely an unclean man doe any thing purely a lying man speak any thing truely Fiftly the naturall man as before hath been said is Flesh borne of the flesh altogether of an uncleane nature perverse adulterous the servant of Satan sprong of the Seede of the Serpent seduced and turned away by his word and the tree of knowledge so infected with poyson that betwixt Lucifer and Adam there is no difference for as al true Christians are of Christ the sonnes of God gods God himselfe so are all the Sonnes of the Devill the Devill being of the same kinred ofspring appertaining to the same Kingdome and covenant as Princes and Subiects to the same being al in the same estate of condemnation neither is there any remedy to preveÌ„t this jayle but that a man put of the old man so as he be no longer man but a new offspring creature born of God Hence we may easily gather what is the naturall prudence justice knowledge of man to witt foolishnes sin and enmity unto God because that all flesh is an enimy unto God freinds unto Satan and altogether of the same witt nature wil birth as it were his flesh blood In so much as he is nothing but an enimy unto God can perceive nothing that is divine would be nothing but with out God or rather his own God Attributing all that is good to himselfe as Adam and Lucifer did the Father of the flesh these are the Fruits of the forbidden Tree But the Christian is borne of God is a spirit and life altogether of divine nature and nothing else but the Jmage of God or if you wil a visible and corporal God who being made one with God is of the same nature rich in love desirous of the common profitt attributing nothing to himselfe like to God free strong void of proprietie ambition and anger Breefly or in a word whatsoever can be said or may be said of God may in its kinde be said of the true Christian since now it is not he that lives but Christ lives in him Not now he is any thing but God is all things in him that is whatsoever he speakes teacheth hath wills c. and although they unwillingly carry the old man about them yet never doe they live unto him but alwayes contrary earnestly endevouring themselves against him untill they have quit put him out Therefore to conclude this chapter the true use of all things is knowne only to the sincere Christians and the abuse to the naturall man Not yet justified living in himselfe who can neither use speake teach doe love know have or not have any thing truely But with all hath a defiled both conscience minde Hence it is that he is altogether unfitt for any good work like a black Collier and in all his actions like a stage player foolish blinde dumb deafe abscene and wicked In a word whatsoever evill man hath or title can be invented it 's proper unto him untill he returne from the Tree of Knowledge of Good and Evill unto the Tree of Life and eating thereof and he be delivered from the Kingdome of Darknesse into the Kingdome of Light Otherwise the flesh doth alwayes retaine its proper nature and hath in all things a false and ungodly cause and end for which it doth every thing that it doth In a word he altogether aimes at himselfe yea under a pretence of God although he thinke himselfe to know love and desire God only for God without any respect had to himselfe No man hath yet truely learned to know himselfe the flesh being so cunning and craftie to excuse it selfe no man knowes whether or no hee sinnes in all his workes so unsearchable is the craftines of the heart yea no man truely understands that in all his works as in his loving doing speaking knowing praying giving willing having possessing c. he mortally sinnes untill he be redeemed and pulled out of the dregs of Adam translated into Christ he become a new Creature Of which things reade Paul Bochâ—us de consolalatione Philosophiae the third Booke and the tenth Proofe How we must live unto God and so be made blessed in him CHAP. IV. Hovv Man being of God could sinne and what it was that moved him to sinne ADAM was not taken out of God or made of a Spirit but of nothing of the Earth if he had been taken out of God he could never have fallen by sinne as those that are borne of God cannot sinne Jo. 3. but God created him of nothing and then left him to himselfe and his owne arbitrament whether he could returne to his owne nothing againe or according to the order of his kinde be drawen unto God Sinne in Man and in the Devill is nothing else but that they doe avert themselves from the condition of their creation and that which they are unto their vanity and nothing againe the essence of Man and Satan is very good put this is their nature acquired in their fall that they strive to be not that which they are to wit nothing but that which â—hey are not so doe turn themselv froÌ„ As if it so were that that nothing of theirs were something in it selfe This is sinne this is that devill in all our hearts which stirreth up all sinne in us For as soone as Adam by the instinct of the Serpent fell away from God and returned unto his nothing again he was indeed made nothing which thing SataÌ„ who before had fallen into his nothing did spinne and weave into the heart of Adam by the externall obiect of the tree and he made the Fruit of the Tree so pleasant to behould that no sooner they beheld it but they were inflamed with a desire to eate of that Fruit For which cause it is written Ier. 9. that death enters
images of God not according to his Word as he doth teach figure and forme it to us but according to our own opinion and selfe conceit Againe what other thing is sinne then our owne will witt and counsell sowne unto us with the Seeds of the Serpent Consider the institutions practice and Life of all Mankind when and how you will you shall finde it nothing else then humane wisdome here every man would be his owne God guide governe teach move revenge defend excuse and enrich himselfe and every man sets his owne braine will and reason in the place of his God so that sinne the fall of Adam is nothing else but the humane affectation of the art reason knowledge of the flesh and therfore deservedly is tearmed foolishnesse and enmity deadly and Devilish All men ought with Christ to become nothing and with a continuall decrease depression of soule become asses fools children but now it is quite contrary every man labours that he may be wise great illustrious and mightie so many arts and sciences are learned of men that they may be great famous and excellent in the eyes of the world and may obtaine titles of honour names of respect Hence it is that yong men are inflamed with a desire of glory labour not only to be famous in Schooles but to be admired in the pulpitt also and for that end they seeke out learned Tutors who may make them expert quick and acute in all kind of Literall deceits and exercises of arts By which it is as cleare as the Sunne that the whole world is contrary and enmity to God Here every man kissing his owne hand and adoring his owne witt esteeming it to be his light his God Even it that was the only sinne of Adam and it from whence other sinnes came have their originall as Job confesseth Job 33. 31. For to admire worship himselfe and to be led by his own will In a word to stand on his own bottom to desire to be something of himselfe without God is that one mortall sinne which is the fountaine of al other for the lusts of the flesh and the witt thereof is very dead And man like a Logg is no better then dead but while he doth nothing knowes desires nothing but keeping a holy Sabbath or rest dyes wholy unto himselfe and being void of will or witt resignes himselfe over unto God and permits him to know and doe in him what when and how he will And now the whole world lyes overwhelmed with this sinne in so much that it doth no other but adore the worke of its owne hand that is its owne invention counsels comments and wisdome To this purpose all things are directed intented and wrested yea the very Scriptures themselves the word of God that it may be agreable to our corrupt reason and not hinder the course of our carnall and fleshly witt and knowledge but all these things must bee unlearned and cast away if we will see God And therefore the Scriptures urge so often times that wee should become Fooles little Children and purge ourselves with the Fruit of the Tree of Life that we may vomit up that poysonfull witt and knowledge of the Forbidden Fruit CHAPTER IX That the Tree of the knovvledge of Good and Evill planted in the heart of Adam is the Seed word and spirit of the Serpent and that great Dâ—â—aster Antichrist sinne death the Devill that Beast which is mentioned in Daniell and the Apocalips which is the greatest and commonest Idolatry 1. What is that Beast of which Daniell writeth which speaketh against the highest and slayeth the Saints of God 2. What is that Serpent who deceived Adam Eva 3. What is the Tree of Knowledge of Good and Evill 4. What is that impudent King and Antichrist of whom Daniell and Paul speaketh 1 Thes. 2 5. What is that many headed Monster mentioned in the Apocalyps whom the whole World doth worship 6. What is sinne What death What the Devill I answer it is every mans owne carnall wit and reason righteousnesse and the like For which cause Paul calleth it death enmity foolishnesse unto God and Saint Iames calls it earthly humane and devilish because these three are one For whatsoever is humane is worldly Devilish and whatsoever is Devilish is Earthly For the Devill and Man Adam and the Serpent are sworne Brethren yea both one For the Serpent hath so shed his wisdome and fained righteousnesse into the heart of Adam that the Seed of the Serpent and his word are incorporated and made man so that now the same thing may be said of both And even as those that are borne of God and in whom the Word of God is incorporated are called God or one spirit with God So all men borne of flesh and blood before they be regenerate planted into Christ may be called Devils and so whatsoever is Earthly may be said to be Devilish and whatsoever is Devilish may be said to be Earthly Againe what is the Fall of Adam but only the wisdome of the Serpent and Fruit of the forbidden Tree What is that old Dragon who ascends out of hel and with his tayle drawes a great part of the Starres of Heaven after him But onely the wisdome of the Flesh which doth extoll it selfe against God and desires to become a God unto it selfe What are the thoughts of the Flesh What is sinne what pride But the wisdome and Fruit of the Forbidden Tree What are the Decrees of Men The workes of reason against God Mens inventions knowledge and bookes But onely the are of the Devill Eaten of the Tree What is all the worship of Images and all false Religions as of Jewes Turkes infidels and all false Christians What are all Sacraments Assemblies and Ceremonies But an apple of this Forbidden Tree which bearing a shew to be of the Tree of Life offers unto Men pleasant Fruit to his eye that is reason which whosoever eates he shall finde to be deadly No man can fully expresse that idolatry with which all the corners of the world and hearts of men are stuffed up and who is it that doth not adore himselfe and sayes to his hand wisdome and reason his art and his knowledge thou art my God in thee I trust in thee J hope Indeed men say not this with their mouth but surely in their lives workes and hearts they plainly testifie as much Hence all men deny that there is a God and testify the same by their works For if they thinke there is a God wherfore doe they not resigne vengeance unto him Wherefore are they so doubtfully distracted Wherefore doe they forge such wicked deceits to deceive one another Wherefore doe they so warre upon one another whether with right or injustice it matters not and contend together for mine and thine Why doe they lye cogg and flatter one another Wherefore doe they labour night and
thereof the more righteous he is and wise before God For we must altogether forget and unlearne this fleshly art this curious sagacitie this Devilish righteousnesse And in steed thereof must learne the onely new contrarie and divine art wisdome and righteousnesse by the eternall word by the Seed of the woman of the Tree of Life of which whosoever eateth shall have eternall Life For this cause the Scriptures doe so vehemently urge new birth Childishnes Foolishnes hate of a mans Life deny all of himselfe which would not be if there were any thing that is good or acceptable to God in man before No man thinkes of this but all men being puffed up with their owne arts witt righteousnesse goodnesse c. beeing secure and without conscience or Religion and yet doe eate death of this forbidden tree that is of their owne will witt reason knowledge goodnesse and art by that Seed of the Serpēt implanted in them But God doth exact nothing but the knowledge of himselfe and that we would be obedient to his word and submitt our selves to be taught by him which the Scriptures doe sometimes call faith which bringeth us unto God begets us anew and regenerates us that thence doe flow the waters of Life the fruits of the spirit love peace joy a guiltlesse minde and all other good things which the Scriptures doe sometimes call faith which bringeth us unto God begets us a new and regenerates us that then doe flow the waters of Life the Fruits of the Spirit love peace joy a guiltlesse minde and all other good things which the Spirit of God effecteth and powreth into us Therfore Theologie is the true Magick the worship sciēce of God which God doth equally exact from us all And this is the same which God doth exact teach and effect by his Word in them who offer and submitt themselves to that his word and clemency to be taught Therefore doth he so frequently and oftē admonish us that he might make it knowne that in him alone is Life and all other things to be found and that hee threatneth and inflicteth great punishment on them that despise him as many places of the Scriptures doe witnesse though the word of God is not tyed or bound unto them as wee will prove anone yet they give good direction and testimony to the mind if any man can have the same use it aright and yet doe much more abuse the Scriptures then rightly use them Neverthelesse they are not to be forsaken any more then a mans wife Children meate drinke c. all which may be abused but yet wee must learne to use them rightly CHAP. XIII Of the Maiestie of the free constant and eternall Word of God how it can be bound to nothing included in nothing nor buried in the Letter and also the difference betwixt the internall and the externall Word THE word of God is as God infinite invisible ineffiable a Spirit and Life which no mortall man can speake see or heare but as farre as is Lawfull to speake of it after the manner of men and by similitude The word of God is nothing else then the glistering the essence the Image the forme and splendor as well imprinted like a Seale into all Creatures as more specially into the hearts of the faithfull which in all things is the cause of their being in all beleevers teacheth in al wicked men reproveth exhorteth and contendeth and reprehendeth the world of sinne and which in the beginning did enlightē informe the hearts of Adam Abell Noah Loth Abraham Iob Mercurie Termigestus Plotimus Cornelius and all other upright-hearted Gentils For though God giveth beeing in above below without and beyond all Creatures and is the essence of all things that bee yet in nothing is hee so clearly to be seene as in Man whom therefore he created after his owne image and perfected in Christ Therefore as brightnesse doth so proceed from the Light of the Sunne as yet it is not seperated from the Sunne but for all that remaines in the Sunne though it fill the whole world and enlighten the same So is the Sonne in like manner whole in the Father and in all the Creatures as the Light is in the Sunne and in the whole World Therefore it is called the brightnesse of his Majestie and the image or figure of his divine essence Of the same nature substance and essence with God So as nothing can bee spoken of the Father which may not also be verified of the word God is no where and every where in all places in all things and yet incomprehensible above and beyond all things Limited to nothing so farre forth that the heavens and earth are not able to containe him nor all the Creatures So is the word Even as the Light of the Sunne hath an originall from whence it proceedeth and a force action into which it tendeth which originall is the Sunne it selfe and which externall active force is the heating or enlightning of the whole world or as the word of every man hath originall force and spirit which originall is man whose expression and image the word is and of the same essence with him And thirdly it hath an active force or spirit which qualifieth this word and makes it either cheerefull or angrie or sorrowfull or displeased So the originall of this divine word is the Father or the action or active force or vertue of it is called the Holy Ghost As therefore the Sunne is light and that active force of that Light is the same and as man his word and the active force of that word is the same So the Father the Word and the Holy Ghost are one God Wherefore nothing that appertaines to their essence can be spoken of one which cannot also be verified of all that is all three and as they are of the same essence so of the same condition disposition and nature As therefore God is in nothing and yet in all things so also is his almightie word which is the same as God is so in all things yet that he can be included in nothing and so above all Creatures as the Earth Heaven or any other Creature is not able to conceive or circumscribe him And so in all Creatures as nothing is without him or rather nothing there is that is not full of him So is also his Word As God can neither be spoken or written nor any man is able to declare what God is but all things which are said of him are but Images shadows J will not say as Taulerus and Dr. Eickarius say seeing if we speake truely and properly the whole nature of God is farre otherwise then man doth or is able to speake of him Lastly as God is a thing opposite and contrary to humane cogitation and farre otherwise then he is conceived to bee in the thoughts of man So also is the divine word of God As there is nothing so little in which there is not God and