Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	bread_n	eat_v	manna_n	4,436	5	12.4770	5	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

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

carnally minded in their comming up to God or their seeking after God by or in carnall things in endeavouring to make themselves perfect by the flesh as they did to whom he speaks Gal. 3. 3. Are you ●o foolish having begun in the spirit are ye now made perfect by the flesh As also the Apostle saith 1 Cor. 13. 3. If he should give his body to be burned and all his goods to the poor and have not charitie which is love or the power of God living and acting and carrying him forth to do it it is as sounding brasse and a tinkling cymbal The Prophets and Christ himself condemn Israel or those Pharifaicall men for their fasting and making long prayers Isa 58. 4. Matth. 6. 16. Why so was it not good so to do Yea fasting praying and giving of alms are good in themselves So the things were good in themselves or matter of them but not in manner and circumstance they may be used but not fed on to be like God lest wee die but they had not the power of God carrying them out to do those things but the motive by which they were put upon those duties was self-ends for to become like God witnesse the Pharisee that made the large confession and thought to obtain much and yet was condemned by Christ Luk. 18. 11 12. Thus you see as Adam was forbidden Man is bidden or commanded to do good but not to obtain good by his doing to eat this fruit and death pronounced and a curse followed upon his eating thereof So in like manner are we forbidden to follow after or feed upon that fruit which is in the substance our righteousnss or the Law and also death is pronounced and a curse followeth upon our eating thereof Touch not taste not handle not for all perish Adam did lie down in sorrow with the using Col. 2. 21. This is the fire that man kindleth and compasseth himself about with the sparks but God saith This he shall have at mine hands he shall lie down in sorrow So then here you see that this ambition was not only in Adam the shadow but in us the substance after the forbidden fruit and our ends are the same as his was to be wise and become like God through the subtilty of the Serpent which holds forth the excellency of this fruit our righteousnesse This will also serve for an Answer to the Objection framed from Adams transgression Pag. 35. Object Some may say How can the tree of knowledge of good and evill and the righteteousnesse of man be all one Ans The fruit of the tree of knowledge of good and evill is nothing else but the morall Law or the righteousness of man It must needs be so for this Reason Because the other tree with it which is the tree of life was the righteousness of Christ and no materiall or naturall tree To prove that it was the righteousness of Christ you may see Rev. 2. 7. To him that overcometh will I give to eat of the tree of life in the midst of the Paradise of God The like is said of the heavenly Manna ver 7. which is one and the same thing There is nothing promised to be given to the Saints to eat or to drink or to be clothed with but it is Christ or his righteousness He is all this to a Saint as you may see in these Scriptures He is water John 4. 14. and chap. 7. 38. This he spake of the Spirit He is Manna chapt 6. 48 50. 1 Cor. 10. 3. He is wine pomegranats or apples or pleasant fruit Matth. 26. 29. Cant. 4. 7. Let my Beloved come into his garden and eat of his pleasant fruit Chap. 7. 13. At our gates are all manner of pleasant fruits new and old which I have laid up for thee O my Beloved And chapt 1. 14. Thy love is unto us a cluster of camphire All this is the love of God through Christ to the Saints and the reflections of that love carrying up the souls of Saints unto God So this tree of life is the same even the righteousnesse of Christ or the Spirit It is compared to an oak and a teyl tree and the holy seed is the substance thereof Isa 6. 13. 2. This tree of life must needs be the Spirit of Christ because it bears twelve manner of fruits which fruits are twelve degrees or severall gifts of the Spirit which are the twelve precious stones or pearls that the City is founded upon 3. This tree of life must needs be the righteousnesse of Christ because the leaves of it are to heal the Nations Nothing can heal the Nations but Christ but the leaves of this tree are to heal the Nations and therefore they are the fruits effected and brought forth by the Spirit of Christ 4. There is nothing life it self or can give life for ever but Christ But this tree is life it self and will give life to them that eat it Therefore this tree is the righteousnesse of Christ Gen. 3. 22. So then this being clear that this tree of life is no materiall or naturall tree but the righteousnesse of Christ and such a food as will give eternall life it must by the same grounds necessarily follow that this * The definition of the two trees proved pag. 2. is more fully proved in the seven effects brought forth by the tree and mans righteousnesse tree of knowledge of good and evill in the garden with it is the righteousnesse of man and is no materiall or naturall tree no more then the other 5. The fifth degree of Adam's rising was 5 Degree of Adams rising to put those ambitious thoughts and desires into execution Gen. 3. 6. Shee took of the fruit thereof and did eat and gave to her husband with her and he did eat And the eyes of them both were opened and they knew that they were naked and they sewed fig-leaves together and made them aprons The fifth degree of the substantiall Adam or all those that are come up to that degree may examine themselves by the shadow which was our first parents thus as it followeth and it wil answer as face answereth face in a glasse for after they are come to the fourth degree which is to see the invisible God through the visible things that are made and also to see and beleeve our own righteousnesse which is by the Law to be the onely way and means by which they may become wise or like that God or to attain heaven And also the excellency of this fruit so set forth by the serpent they then with all their strength follow after their own righteousness and take of that fruit that was so lovely to the eye and so much to be desired to make one wise and eats thereof bear with the expression for it is a Metaphor much used in Scripture in such like words as these To feed upon husks and not bread Labour not for the meat that