Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ghost_n	holy_a	son_n	6,613	5	5.5143	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01210	The forbidden fruit· or A treatise of the tree of knovvledge of good & evill of which Adam at 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 Adam, 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 [sic]. Translated out of Latine into English.; De arbore scientiae boni et mali. English	Franck, Sebastian, 1499-1542.	1640 (1640)	STC 11324; ESTC S102619	62,776	198

word of God which in it selfe is perpetuall and semperternall can neither be written in Letters nor expressed in word endureth for ever Hence it comes to passe that whatsoever is spoken or written of it as that which is not of God himselfe remaines but as a shadow a figure and testimony thereof and is not properly God and his word Now no man can speake or utter this word therefore it is necessary that it speake it selfe in an obedient and willing heart and for this cause it is required of every man that hee submitt himselfe under the potent hand of God void of his owne will free and cleare from his owne heart and subordinate to the will of God that God or his word may speake teach seeke love finde acknowledge beseech hear praise honour feare and adore it selfe This alone is the art of God which he himselfe doth teach in us without this all other arts are nothing For besides this to know all things is to be ignorant of all things All arts without this art is vanity which yet is better conceived in heart then it can be uttered in word yea it cannot be expressed or declared in worde therefore no man can teach the same to an other but it is to be taught and manifested by God to the teaching of which whosoever are sent they are not Doctors or Masters but onely witnesses of that word which by the vertue of God is before in our hearts Therefore it hath many names which oftentimes are used one for an other so that as sometimes the Father sometime the Sonne and sometimes the Holy Ghost is called the Fountaine of Life or Truth So the word of God is sometimes called the Seed of God sometimes his soule sometimes his soonn sometime his arme sometimes his hand sometime his right hand sometime his Law sometime his will sometime his image sometime his inspiration And hither may be referred all the names which the Scriptures give to the Father Sonne and Holie Ghost and the word of God which are all one and referred unto one serve to the signification of the same thing And this Word which in the New Covenant is called Christ is the essence of all things which are and all things are created by it and also are preserved nourished and sustained by it and in it So that all things have their beeing rather in the Word then in themselves And if God should withdraw this word to himselfe as was the estate of them before the beginning of the world while yet the world was not made of him so should all things necessarily in the same moment be turned to nothing againe Therefore doth God even to this day preach this word unto us and yet it is ineffable as Taulerus saith though in him all things have their essence and being in from God Wherefore to committ and consecrate a mans selfe to this living word of God is the onely life eternall and that true one art and part of Mary which cannot be taken from her all other arts are vaine and must perish with the inventors and professors only to know God obey his word which the Scriptures calls to eate Christ to beleeve in him to putt on the new man to adhere unto God to be born a new to live to the spirit to heare and receive the word of God to be baptized to be ingrafted into Christ to receive Christ and many other tearmes is not onely of it selfe immortal but preserveth all from death who are indued with the same No man can consume this bread but it preserves him the eater thereof from eternall death and hunger unto eternall life This treasure can no theefe take away no rust or moath corrupt In a word this eternall word is to a Christian all things in adversitie a Sword Weapon against all dangers meate to him that starves cloathing to the cold for want of divine grace and a sure sanctuary to every fugitive But he that knoweth all things and is ignorant of this knoweth nothing even as hee who knoweth and hath all things and wanteth God possesseth nothing and if it could be that any man could know all arts which all men at any time have knowne and understood if he were a Pandora or a Hippias knowing all things yet were he not therefore any whitt better in the sight of God yea J dare say he should be so much the worse by how much he had glutted himselfe of the tree of knowledge eaten death for the more poyson is received the speedier will the destruction be And even as this was the fall death of Adā viz. to become a god to arrogate to be something in himselfe to know J will not say to be ignorant of nothing That fal cannot be forgiven or repaired unlesse thou vomitt up all that Diabolicall art and curious knowledge and besides eate of the Tree of Life which shall worke in thee an utter forgetfulnesse of all those arts and make thee a Childe a Foole and reduce thee to innocencie under God that at length thou mayst know that which God would know in thee so he himselfe should teach and suggest in thee by his word according as it is said otherwise all things are unprofitable yea though a man know all things they are not onely unprofitable but also a hinderance to this art of God He that is ignorant of this in vaine hath he learned knowne all things else besides In the word of God alone which proceedeth out of the mouth of god is seated the rule of all things the Scope Doctrine art life and truth teaching what is to be done what not to be done what to bee spoken what not to be spoken whether to enter from whence to depart and come out All other arts they be variable whatsoever they be to time fortune vanitie death and oblivion and not onely these arts but also the Letters bookes formes masters tongues which we use doe perish and others after them which succeed in their places so that nothing is cōstant of long continuance in the earth but all things according to their visible nature are frayle mutable and momentary How often are the tongues themselves changed how often the formes being removed doe new succeed in their place as I have said before Orthography is not ever like it selfe and the same with all people in all times yea the true pronounciation of the Latin tongue as Cornelius Agrippa in his booke called De vanitate scientiarum formerly alleadged by us is perished and no where extant Moreover the auncient Letters of the Hebrews are gone so that there is no memorie left thereof but onely those which Esdras in their place invented Adde moreover that the tongue is made verie lame by the Caldeans which also hath been incident to perish of other tongues So that no man there is who can finde out their auncient forme and dialects Besides this new words doe allwayes creepe in the

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 h●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

his fleshly wisdome and forsake that good he hath gott already then from the beginning to learne it for his profitt In so much that this is true who once hath played the Asse will scarcely learne to leave those doultish tricks O how difficult is it for them to become Fooles who have grounded themselves in a presumption of their owne witt And yet it is necessary that this they must bee or otherwise they shall bee nothing lesse then that which they desire to bee Therefore so requisite is this denyall hatred forgetfulnesse of himselfe that without it no man can be the disciple of Christ that is no man can be indued with divine wisdome unlesse in his affections he hath excluded and given a farewell adewe to his owne Wherefore what wonder is it if the worldly Man who is busied about the things of this life be altogether ignorant of the knowledge of God For since he is not obedient to that wisdome that is sp●rituall neither can perceive any divine thing nor receive the spirit of truth nor for the wisdome of God exchange his owne For he neither cares to nourish that wisdome in his heart neither desires to learne it and because hee desires it not he cannot learne it And now it is requisite that as Sainct Paul sayes if any man will be wise with God he must be a foole in the World that thereby he may become truely wise That is he must cease to thinke as the world doth labour to gett a new minde and deliver over his sences thoughts to be renewd by God The cause of which Paul immediately annexeth to the same For the wisdome of the World saith he is foolishnes to God And in his Epistle to the Romans hee calleth it death and enmity to God And the same Paul bids adew to all his owne witt which he had learned at the feete of Gamaliell above all his equals and accounts all his owne righteousnes and knowledge as dung and drosse in respect of the excellencie of the knowledge of Christ And elsewhere he glories in this that he had learned to unlearne and forget all things and now desired to know nothing but Christ him crucified In the same manner all the Apostles become little Children again Besides Nichodemus and all other whosoever as Christ had said unto them unlesse they be changed and become as little Children they cannot see the Kingdome of God And a little after Christ saith that the Kingdome of God is of such little Children This is the reason why the Scriptures admonish us so often to beware of our owne witt least we doe any thing that seemes good in our owne eyes As also that we resist our owne wils neither that we suffer our selvs to be led and guided by our owne affections and desires and also those that trust in their owne hearts obey their own cogitations are foolish and wicked also that we seeme not wise in our owne conceits nor magnify our selves but feare and in feare and trembling worke out our owne salvation And lastly that we trust not nor leane not to our owne witt For what is or can be more wicked then what flesh and blood hath found out Truely the flesh cannot of its owne nature seeke God and have him in estimation unlesse it renounce it selfe and hate its owne life and soule that is all its owne workes though it gloze them over with a pretence of the word honour and glory of God for he cannot be beleeved loved prayed unto or found but only in God Therefore all the endeavour study art diligence of is altogether void of God and want his grace and spirit For the word of God requires an humble submissive trembling and abiected mind and a soule poore in spirit free from the bondag of the creatures like to tender wax or clay plyable in the finger of God to receive the figure and stamp of his image imprinted upon it To these Fooles and Children such as feare God and are seperated from the Dugges of the World doth he open his secrets and teach his divine wisdome knowledg if there be any man that fears God to him the Lord will shew the way that he may choose and he walke in the truth and his posterity shall inhabit the Land He sayes not to the Learned and to the wise of the World as also in an other place the Lord reveales his secrets to the righteous For this cause Christ the Sonne of God gives thankes to his Father that he had hidden his secrets from the prudent and wise of the World and had revealed unto Children and Babes That as wee have already spoken out of the mouths of sucking Babes Such as were Moyses Ieremias Amos and the Apostles c. hee might speake his praise and extoll his Kingdome and Glory Againe the rich proud he sends away emptie and filleth only the hungrie with good things Now no Money-master nor rich covetous Churle is more swollen up with the vaine confidence of his riches nor any woman more proud of her bewtie then these wise men pride and boast themselvs of their wisdome and knowledge perswading themselvs that this is the divine wisdome and riches of the soule which neither theevs can steale nor rust canker it nor moath corrupt it when notwithstanding it is nothing but meere death foolishnes and enmity against God and in a word the knowledg of the forbidden Tree Therefore the holy Scriptures speake expresly of the wise of the world these righteous men famous for their arts priding themselves in their owne hearts who are arrogant and proud and are indued with nothing lesse then the spirit of God who abides onely in simple Doves By this it appeares that no kinde of men are farther from the Kingdome of God and doe lesse square and agree with his word and more disagree from his will then those who leane and trust to their owne wisdome knowledge reason and will Christ in the holy Scriptures speaketh not so much against Publicans and common sinners as these who being puft up with a conceit of their owne righteousnes reflect upon themselves with a selfe pleasingnes with these can Christ least accord unto them doth so often threaten woes in the Scripture and sayes that adulterers and Publicans shall enter before them into the Kingdome of Heaven These are those wicked men against whom David so fervently and often prayes and of whom Christ hath so little hope and unto whom he with his Apostles and Steuen give so cutting language who being men of a wicked mind would seeme nothing lesse But those things which are written concerning wicked men they ignorantly interpret of others these are such whom the whole world esteeme and accounts to be the shining lights thereof Such were Nichodemus and Paul before his conversion these are those who in David Moyses Christs and all other times of the church have beene the righteous Scribes Pharises

day to gett and heape up riches Wherfore are they so forgetfull of the word of God and so little esteeme his precepts and commandements But that they thinke God cares not for them or that he cannot or will not revenge them therefore it is necessary that they helpe and revenge themselves or that they thinke that while to long to wait and expect the helpe of God before that he take vengeance and punishment they themselves shall be overthrowen And because they thinke that nothing but povertie comes upon them if they have any commerce and communion with the truth of God therefore it is necessary that they helpe themselves and labour for their living by lying cogging deceiving and usury and the like this makes a man rich and honourable As for the word of God that is but a late helpe and deficient in adversitie it stands us in hand therefore to adore our selves speake bigge swelling words elevate our selves as much as we can VVho but my selfe is God saith the world in the course of her Life CHAPTER X. An ansvver to certaine obiections that we ought to be wise and not fooles and how we ought to be wise and how foolish But you wil say that the learned shall shine as the Starres or Sunne in Heaven and in a thousand places wee are commanded to apply our hearts unto wisdome as in the Proverbs and Eccles. wise men are commended To which I answer that it is rightly spoken if it be rightly understood to wit of the tree divine heavenly knowledge which God himselfe doth worke teach in those that are poore in spirit I say it is understood of the wisdome of the tree of life and not of the deadly and foolish wisdome of the Flesh which is the knowledge of good and evill and the Scriptures will have us to acknowledge our folly and to be made fooles in our owne judgement and indeed we are so but we would not be accounted so and forget all things wherby we may become truely wise and receive the influence of divine knowledge into our soules For we are all foolish wicked and we will not see and perceive it nor beleeve it and therfore God would have us by confessing our folly in true simplicity to give a farewell unto it by submitting our selves over unto God be made truely wise and learned by him Hereupon it is that Solomon calls them fooles whom Paul calls wise prudent Solomon calls them what they are indeed in the sight of God but Paul calls them what they seeme to be in their own eyes and in the sight of men We must unlearne and therein strive to be fooles in that wherin we learne and strive to be wise in But as it is given us of God so it can be learned from none but God and as the love of God shed abroad in our hearts begets a mutuall love of him againe Even so Gods knowing of us begets in us a knowledge of him as Paul witnesseth to the Gal after that ye knew God or rather are knowne of him As also to the Phill. I desire to know as I am knowne And also 1. Ioh. 3. He first loved us Also in another place if any man love God he is borne of God Out of all these places I gather that God is never knowne loved sought or found of us untill we be knowne loved sought and found of God as Christ saith to the Pharises the Kingdome of God is in you and Paul to the Athenians Hee is not farr off from every one of us for in him we live move have our being But this is most miserable and lamentable that those who professe themselves to know God know him not as they ought as Paul testifies of the world If any man love the world the love of the Father is not in him And againe if any man seeme to know any thing he knoweth nothing as he ought VVe should know this that by nature we know nothing but are altogether blind dead and foolish in spirituall things and this knowledge should make us nothing foolish and Children in our owne eyes But wee desire to know and seeme wise whereby it comes to passe that we know not how or for what end we ought to learne knowledge for wisdome is not given unto us for this purpose that thereby being puffed with pride we extoll our selves and become something in the eyes of the world but on the contrary to make us nothing This is the knowledge of God that makes us Fooles and Children to our selves and the world it doth not puffe us up making us seeme wise in our own opinion Noe for that is the knowledge of the Serpent both most devilish and deadly Thus you see that the whole world knowes not what how and for what end they should desire to know but alwayes strives against God in their knowledge and know not of what things they ought to be ignorant off but cheifly are desirous to know those things they ought to be ignorant off and so by their owne art and knowledge make themselves Fooles Breefly that which they doe know and doe desire to know that they should learne to unknow and what they resist to know that they should learn to know otherwise God will never acknowledge them for his owne because God hath determined never to acknowledge crowne or reward any thing in us but his owns guifts and workes that is never to love or accept any thing in us but himselfe For he alone is the Light Life the way and the truth so that whosoever is not in him or he in them they alwayes wander in the pathes of errour and shadow of death Now every man knows what it is to walk in darknes The walls of Ierusalem were not to be opened before the Sunne did rise even so should no man intend to goe forth before the Sonne of righteousnesse arose in his heart since all things depends upon him and bee should be our Teacher and Example by whose instruction we should learne and by whose Example wee should walke as the Scriptures testify It is an easie thing to say that the world is in darknesse and uncapable of the spirit of truth but no man will either acknowledge or beleeve himselfe to be the world or that the whole world to God is all Fleshe as the Sonnes of Adam all were naturall men with the universall righteousnesse reason and wisdome therein but by the world men thinke to be understood the Turkes Gentles Heathens and I know not what people of the farthest parts of the world attributing so much to arts tongues Scriptures which they almost preferre above the spirit and if a man doe reade and have a Bible they thinke it enough and that by which they may easily obtaine the Holy Ghost not considering that either the Holy Ghost must bee their guide and enlighten them in the knowledge of the word or otherwise it is but a dead Letter

old word beeing growen out of use And againe the old words are received the new being thrust out so farre forth that nothing is durable or constant in this life And if any man would observe he shall finde that our mother Tongue in England is dayly changed that at this day they speake otherwise then they did a few yeares since yea and such a curiositie nicenesses there is in the word and tongues that what men have a while made use off suddenly they cast away as disdaining the same Every man endevouring to bring out some new and rare thing that he seeme not to imitate the words of any other insomuch that the cheife inventour of words doe now obtaine the chief praise and estimation of Art And by this meanes all things are confounded in the earth and what now is new is presently growen old and anone become new againe and the hearts of men the Kingdomes peoples and Languages of the World like to the course of the yeare In times past France spoke the Dutch language as Beatus Rhenamis writing of the Germaine affaires most elegantly proves but now it hath gathered a proper speech to it selfe out of Italie Germaine Spaine but most specially from Italie which thing of the tongue was caused perhaps by their warre because divers people being mixed together they made and used a mixed kind of Speech Hence it came to passe that as yet they retaine some of the Germain words as Suppen Sacken kushen which they almost according to the Nether Germains pronounce after the bastard Germaine Souper Sacen Cuysten This I speake that we may see that nothing is constant or new in the earth and that is true which Terence writt Nothing is spoke now which was not spoke before So nothing is done which was not done before So that Cornelius Agrippa thinkes the invention of Gunpowder and ●uns was no new invention of which opinion in the Historian Volatiramis and this may be gathered out of the sixt of Virgils Eneads where thus he writes of Salmon I Salmon saw with paine torment late Who would loues flame thunder imitate For caried by foure steeds with torch in hand Through Elis Cittie all Grecian Land Did ride in triumph and command that all Sh●uld give him honour and a dietie call O mad man he who with his Chariots noyce Would imitate the mightie thunders voyce And Solomon shewes the same all along in the 3. chapt. of Eccles. as also to the first that what hath beene that shall bee what hath beene done the same shall be done neither is there any thing new under the Sunne There is something which is as if it were new yet was that in auncient times which hath beene before us There is no memory of former ages neither shall there be of those that are to come amongst who are to be and a little after things past and things to come are all forgotten and the wise together with the fool doe dye In which words what other thing would the preacher show then that all arts are subiect to oblivion and death Neither can they alwayes remaine in the soule but together with the body departs or perisheth by death For nothing I say can adhere unto the Image of God I meane the Soule which is like unto God and consist in death and fire but what is onely God and his word this is the onely endure able creature and the meate of Eternall Life Not that opinion and Art of Philosophers but the true good of the minde and Soule which can happen to no other thing but the word although I doe not denye but that word appeared to some of the Gentils and taught them because God is no respector of Persons but as a common Light of soules as the Sunne is the Light of the whole world neither is the hand of God shortned nor his eye envyous that he should not looke upon the whole VVorld With the same love eye and grace since we are all alike the same workmanshipp of God all of the same love estimation and authoritie with him Hence thou mayst collect that all arts invented by men are death and fruits of the Tree of Knowledge of Good and Evill For assoone as Adam had eaten of that Tree the same day he dyed in the eyes of God as the historie declares although afterwards according to the flesh hee lived many yeares as from heavenly matters the same day was his eyes shutt up and he eat death although in his owne judgement his eyes were opened and he seemed to himselfe to be a living God knowing Good and Evill Then began he to exercise his art his cunning to expound dispute and seeke out a malitious sutle and captious meaning in all things and also to deale deceitfully with God and in all things to hide himselfe to cover himselfe with Figge leaves to kisse his owne hand in a word to worship himselfe by inventing many arts amongst his posterity And out of this Roote spring up all the precepts of men their expositions their arts and so excellent a foundation have they as both the inventour and the authour of them was the Devill and the first Scoller that learned them did eate death therefrom And this Science and Art is utterly to be abhorred being no other then a Diabolicall perswasion conceived in Adam formed and hid in the Seede of the Serpent And yet all the World as Adam did thinkes that Life is placed in it neither doth it receive any instruction from Adam neither indeed understand the historie of Adams fall or his rising againe and that whole matter at this day doth live yet accounting it but a Historie long since acted done and afterwards dare say the word of God endureth for ever Therefore wee must needs confesse that nothing is past which in its kinde is not yet extant Whole Moyses is urged upon Christians neither is one jott of the word of God lost which shall not be fulfilled in every moment in spirit truth Therefore the fall of Adam happeneth dayly dayly doth Adam in his posterity eate of the forbidden fruit And therfore his Sonnes in Adam as in the roote are damned dead Now this our fall as Adams is amended and repaired if we spirt out and vomitt up this knowledge of good and Evill as poyson and become as Adam was before his fall Children Fooles and innocent Turttles that wee may eate of the Tree of Life and suffer the Seed of the woman to be ingrafted in us This is not the Seede the art witt and counsell of the Serpent but the Seede word will the minde of God the Tree of Life which whosoever eateth and suffreth himselfe to be fedd therewith is indowed with Eternall Life Now in us there is a Medicine with poyson For as by sinne the Tree of knowledge of good and Evill was planted into the heart of Adam so by his conversion rising againe and Seede of the Woman the