Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	soul_n	6,945	5	5.0141	4	false

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

witnessses did testifie against Christ Matth 26 61. And likewise against Steven Act. 6. 13. Although these witnesses speak nothing but truth as it appears Joh. 2. 19. compared with Math. 26. 61. and also Steven denies not what was testified against him and proves it by Moses the Prophets Acts 6. 33. 48. Yet for all this those two sorts of witnesses are called false witnesses inasmuch as they did not speak according to their meaning and in this sense the Serpent is called a lyer from the begining because he speakes not according to Gods meaning of death But he was not a lyer according to the womans sense or interpretation of death which was the dissolution of the body for they did eate that day but did not die a naturall death thus it is also proved from the Serpent's testimony that their eyes shall be opened and they shall become like Gods knowing good and evill Thirdly It will appear to be a truth from the effects that the fruit did work on them by which the Serpent's words to the woman is made good vers 6. 7. And when the woman saw the Tree was good for food and pleasant to the oye and a Tree to be desired to make one wise she took of the fruit thereof and did eat and gave also unto her husband with her and he did eat And the eyes of them both were opened and they knew they were naked Those eyes were not mortal or substantial eyes of the body for they were open to see the fruit before they eat thereof vers 6. what eyes are there else to be opened besides the mortal eyes of the body there are two sorts of eyes besides the mortal eyes of the body the first is the natural eyes and the second is the spiritual eyes and as I told you before there was two sorts of fruits to open these two sorts of eyes and here you may see upon eating the first sort of fruit the first sort of eyes were opened namely the eyes of their natural knowledge wisdom and understanding for the text saith and they knew that they were naked it doth not say it made them naked for they were so before but before they eat they had not that understanding to know that they were naked or be ashamed of their nakednesse but by vertue of their eating of that fruit there was knowledge and wisdom and light conveyed into them whereby they knew what was good and what was evill therefore well might it be called the Tree of Knowledge of good and evill when it hath such vertue in it to give knowledge which could not be attained unto any other wayes as it may be necessarily gathered by that converse between God and Adam when the Lord called to Adam and said where art thou ves 9. Adam's answer was I heard thy voice in the garden and I was afraid because I was naked vers 10. Gods answer to him again was who told thee that thou wast naked hast thou eaten of the Tree whereof I commanded thee thou shouldst not eat as much as if God had said it is true thou art naked he denyes it not but it is impossible that thou shouldest know of it without thou wast told because thou hast no knowledge in thy self except thou hast eaten of the forbidden fruit this speech of God is as if a man should determine in himself to doe some good for his son and yet make it known but to one man in the world and yet the son shall come to his father and say if you would doe such a thing for me his father knowing that none knew it but one will say who told thee hast thou spoken with such a man implying that he did give his son knowledge of such a thing without which he could not know No more could Adam know his nakedness which indeed was his earthliness without he had eaten of that Tree as it is clear from these words who told thee that thou wast naked hast thou eaten of the Tree whereof I commanded thee that thou shouldst not eat Here you see opening of eyes and discovery of nakedness effected in Adam and Eve by their eating the forbidden fruit Fourthly We shall confirm all these and put the point out of question from God himself where the saith behold the man is become as one of us knowing good and evil Chap. 3. vers 22. If Adam by his eating the forbidden fruit became like God then it will follow that he was not like God before But Adam by his eating of the fruit of the Tree of Knowledge of good and evil became like God in the knowledge of good evil that is what God esteemed to be good that Adam knew and esteemed likewise to be good and what God esteemed to be evil that Adam also knew and esteemed to be evil although Adam did not know things in that measure and fulness as God did yet he knew as God did in the same manner or nature as a coale is like a whole world set on fire so was Adam like God in the knowledge of good and evil but here lies Adam's misery in knowing good and evil and yet not having power to do the good known and shun the evil which could not be obtained by the eating this fruit but by the eating of the second fruit which is of the Tree of life as I shall hereafter shew I might further confirm this truth by divers arguments and reasons but before I proceed it is necessary that I should answer divers objections which lie in the way Object You will say it is true God saith the man is become like one of us but God speakes by the way of an Ironye as Micaiah speakes to Ahab the 1 of Kings 22. 15. the King asked him whether he should go up to Ramoth-Gilead to battle or no The Prophet Micaiah bids him go up and prosper and the Lord shall deliver it into the hands of the King So God speakes to Adam because of his former high thoughts and indeavours to be great and when Adam fell short of what he thought to be God speaks to him in dirision Answ God speakes not in the way of an Irony my reasons are these first because God speakes not to Adam as the Prophet did to Ahab or as the wise man in the Proverbs did to the young man But God speaks to himself in respect of his threefold relation that is either like God in his eternal essence or being or like God in respect of his influence and power or thirdly like him as he dwelleth and acteth and abaseth himself in Christ or rather like him in the knowledge of good and evil according as he esteems good and evil in either of these relations therefore I say God speaking to the Trinitie and not to Adam It is impossible for God to speake in the way of an Irony or deriding or rather blasphemy because he speakes not to the person offending as the Prophet did therefore your

bondage is through the law as it will appear Hebr. 12. 21. where it is said So terrible was the sight that Moses saw that he said I exceedingly fear and quake Adams eating of this fruit or the coming of the law into the soul answereth the giving of the law on Mount Sinai our seeding on the Law is our coming to the Mount that burneth with fire to blackness and darkness and the voice of words whatsoever was effected by * Adams eating of that fruit was the first figure Adams eating of the forbidden fruit the same was in the second figure at Mount Sinai and is likewise in the substance which is every soul to whom the Law powerfully cometh for as The giving of the Law at Mount Sinai was the second figure at the coming of the Law at Mount Sinai there was a Tempest and the voice of words which was a terrour to those to whom it came the same fear and terrour was effected by Adams eating that fruit Gen. 3. 8. it is said They heard the voice of the Lord God walking in the Garden this is the voice or word that they at The coming of the Law into the Soul is the substance of those two Figures Mount Sinai intreated should be spoke to them no more the same caused Adam to run away from God and to be afraid and hide himself Adam could not endure this voice no more then they to whom this dispensation came at Mount Sinai and the reason of it is this both to Adam and all those whom I compare with him which are the Israelites or all those to whom the law did come I say the reason is this because this voice is in the cool of the day in the Hebrew word it is the winds of the day so this voice of the Lord God was walking in the Garden which is the pleasure and delights that man lived in in the winds of the day which winds and tempest is all one What is more terrible then winds or tempest It was terrible to Adam and also to them at Mount Sinai it is called Blacknesse and darknesse and the voice of words Hebr. 12. 19 20. Which voice they intreated they might hear no more It is called The winds of the day Gen. 3. 8. which emplyeth both blackness darkness and tempest so as this voice of God was in the winds and tempests of the day unto Adam so also this voice of words to those at Mount Sinai was in the winds of the day even in blackness darkness and tempest whatsoever was a distemper to the first was also to the second and is the same to the substance even to us that are under the dispensation of this day The eating of the forbidden fruit bringeth 4. The effects of the fruit Thornes thistles hay and straw c. are taken for the fruits of our righteousness Jer. 4. 3. Hos 10. 12. a curse upon Adam and his whole earth Cursed be the ground for thy sake in sorrow shalt thou eat of it all dayes of thy life Thornes also shall it bring forth unto thee The law also in the like manner bringeth a curse on them to whom it comes powerfully into for as many as are of the works of the law are under the Curse Gal. 3. 10. The Law is not of faith but the man that doth them shall live in them Verse 12. so it was said to Adam In the sweat of thy face shalt thou eat thy bread as the meaning of that in Gal. 3. 14. is a spiritual living in the Law so the meaning of that eating in Rev. 21. 1 Cor. 4. 15 16. The world is taken for self wisdom righteousnes pleasure or the like this shall be burnt up but the earth shall endure for ever Dan. 7. 26 27. Cha. 2. 44 Rev. 19. 6 7. Chap. 11. 15. Gen. 3. 19. is of eating spirituall bread a feeding of the inward man in a laborious way under the yoak of bondage and this his eating the fruit produceth and bringeth forth thornes and thistles which shall be such prickles in the flesh that it shall choake the good seed that is sowen in that ground but this earth or ground shall become new and all those thorns thistles hay straw or stubble shall be burnt up and he that enjoyeth it shall enjoy it without labour they shall set downe under their own Vine and under their own fig-trees they shall enter into their rest they shall run and not be faint they shall mount up like Eagles and renew their strength yet the lumpe or fabrick of this earth shall endure for ever And all things therein both man and beast Old things shall be done away and all things shall become new as the Apostle saith to those in Christ 1 Cor. 5. 27. yet they lived on this Earth Christ Disciples are taken out of the world and yet live in the world The meaning is they shall be under a new dispensation new law or covenant a new heaven and earth a new Jerusalem and Paradise and Tree of Life new Name new Bread new manna for which they shall not labour and get with the sweat of their faces under the second dispensation as they do under the First And as Adam did obtaine it by his eating the forbidden fruit who was the Type of all those under the Law who also get their spirituall bread through much labour and sweat of their face and yet it satisfieth not and thus the latter answereth the former in this example The eating of the for bidden fruit brings death it self upon Adam For that day thou eatest thereof thou shalt surely dye So in the fifth place to whomsoever the Law comes it bringeth death as it is 2 Cor. Fifthly The effects of the fruit 3. 9. We are able Ministers of the new Testament not of the Letter but of the Spirit for the Letter killeth Again it is said I was alive without the Law but when the Law came sin revived and I dyed so you see as death was brought upon Adam upon his eating the fruit the same also is brought upon every one to whom the Law powerfully cometh and the former is but only a type or representation of the latter So we are not to understand that any fell in that flesh of his as is carnally and vainely understood or that any dyed in him according to the generall understanding of men the Prophet Ezekiel speaks prophetically of the destruction of such a principle or tenet as this is saith he What mean you that you use this Proverbe concerning the land of Israel saying The Fathers have eaten sowre grapes and the Childrens teeth are set on edge As I live saith the Lord you shall not have any more occasion to use this Proverbe in Israel The soul that sinneth it shall dye Ezek. 18. 2 3 4. And the Prophet Jeremiah speaks more plaine of this and the time when it shall be it is when he maketh a new Covenant and

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