Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	law_n	sin_n	transgression_n	2,525	5	10.8527	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91675	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.	Rabisha, William.	1649 (1649)	Wing R111; Thomason E1376_3; ESTC R209250	51,390	114

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 concerning 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 mortifyed 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 opened 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 naked but the Law doth open eyes to see that which was before for all things that is below God is sinne though it never transgressed any outward Commandement neither in its self nor any other the Heavens 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 similitude 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 Conscience 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 discovered 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 discovered 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 another Rom. 2. 14 15. for as Adam was alive before he eat and was to dye upon his eating 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 revived and I dyed as the fruit or Law did not bring sin to Paul but gave eyes to discover 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 apprehension so also was Adams and their death after their eating but only a discovery 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 forbidden 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 nothing 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 The effects of the fruit to him and us alike compared in 7. particulars 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 second which is the substance had life before the law came It gives Adam the knowledg of sin and 2. The effects of the fruit 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 coming 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 3. The effects of the fruit 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 cometh 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

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 prayers then presently sinn which is their nakedness 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 dispensation 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 Nathaneel'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 glorifie 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 recovered 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 apprehensions but when the second fruit is given 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 7. The effects of the fruit 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 despensation 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 opinions 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 former 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 gathering of figg-leafs in the sixth Comparison was a work of the law only but their hiding themselves among the trees of the garden 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 reference 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 mountains 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 after 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 another 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 also is produced and effected by the law on whom it powerfully

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 mysteries 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 followeth How all are said to dye in Adam 1. The Apostle speaks not his own Judgment 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 unbelieving 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 Apostle here speaks not his own opinion for he had cast of all this holinesse of Circumcision 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 holy and not unclean and from this their opinion 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 acquainted with Secon We die in Adam t is 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 Adam 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 Jerusalem which now is is in bondage with Galla. 4. 25. 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 bondage 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 represent 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 foundation of the world And I am that heavenly Manna that came down from heaven And Babylon is fallen is fallen when it is said Rev. 13. 8. 18. 2 4. afterwards Come out of her my people all this while this is but in Gods account or in the shadow or representation so the Fathers 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 account Secondly we are all dead in the shadow Thirdly we are all dead in that nature and earnest the whole world is the substance 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 assuredly 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 earnest as hath been proved Thus much in answer 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 6. The effects of the friut them to whom it comes for when the impressions of the law comes in upon the soul or heart and discovereth