Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	enter_v	sabbath_n	3,353	5	9.6983	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

as the other therefore be you reconciled unto God charge not God with injustice let this Proverbe be heard no more in Israel let God be true and every man a lyer Secondly If Adam in his rising did figure Vse out and assure us that we should follow him through these sever●ll dispensations ●hen all sorts of men ought to be reconciled together First Thou that art not in Paradise and A word to seven degrees of mankinde art not capable of pleasure and delights thou canst not come in of thy self untill thou art put in by God why should he that is put in hate thee who livest in thy own station for all were as thou art Second If thou art put into carnall Paradise and livest in thy pleasure and delights by reason of growth and hast no restraint in thy nature but mayest satisfie thy self in every sinfull pleasure I know thou wilt hate all that are above thee that run not with thee into the same excesse of riot but take heed by the visible things that are made thou shalt be left without excuse and see thy nakednesse and be judged condemned confounded and ashamed Thirdly If thou art come to see the invisible God by the visible things that are made then thou wilt leave the other trees in some measure and look into the middest of the Garden upon thy own righteousnes which will be very lovely to thy eye and the only thing to make thee wife and become like God in thy own apprehension Judge not them that are above thee for thou hast been once deceived already Fourthly If thou hast eaten of the tree that thou so much desirest to make thee wise which is thy own righteousness then thy eyes are opened and thou seest thy nakedness and also what is good and evil according to Gods estimation of good and evill but here lies thy misery thou are dead to do good and alive to doe evil for thou thoughtst thou hadst life and power in thy self to become like God by thy own righteousness but thou shalt see upon thy eating thereof thou shalt becom dead without power strength in thy self thou shalt not only be dead to do good but fear death shal sease on thee when thou hearest the voyce of God in the winds of the day Gen. 3 10. Esa 6. 5. Rom. 7. 24. Heb. 13. 19 21. Fiftly Then if thou art in this toyling condition thou wilt cry with Adam I was afaid with Isaiah I am a man undone with Paul O wretched man that I am who shal deliver me from this body of death with the Children of Israel who intreated they might hear that voyce no more it was so terrible to them and so it will be unto thee it wil make thee hide thy self from God under some pleasing opinions or tenents and cloath thy self with thy good works of fasting and praying and such like duties which are the fruits of thy own righteousness this thou wilt be zealous in following after thy own righteousness and hate all those that are above thee or below thee Be not to zealous this is the third time thou hast been deceived thou wilt again be deceived and see all this thy righteousness to be as drosse dung and that which thou thinkest to be gain thou wilt account losse Philippians 3. 7. 8. Sixtly If thou art clothed with the righteousness of faith or this girdle of a skin thou hast a glorious clothing which will bind up the loyns of thy mind to the head by which all the body by joynts and bands having nourishment ministered and knit together increaseth with the increase of God and thus thou shalt grow from one degree to another under this second dispensation as thou didst under the first untill thou comest to perfection and this perfection is the seventh degree this is the Sabboth or rest we having laboured and toyled these six days that is under these six degrees and followed God who is our example we must all so enter into our rest with him he that is entred into his rest Heb. 4. 10. hath ceased from all his works as God did from his this is the year of Jubilee this is Enoch the seventh from Adam the first six generations work and toyl every one his day and get their spiritual bread with the sweat of their face for the space of five thousand five hundred and fourteen years the years of their six dayes being added together and they being a figure of the carnal world in labour bondage and time which was to indure the space of five thousand five The dawning of the day at the year 5514. hundred and fourteen yeers in its height and then the end shall come nigh and a new world shall begin in which shall dwell righteousness Enoch the seventh from Adam from his sixty fifth year was a figure of his day of rest in which the Kingdoms of this world should become the Kingdoms of the Lord and his Christ and the Kingdoms and dominions and the greatest of the Kingdome under the whole Heavens shall be given to the people of the Saints and all shall serve and obey him these Saints are Enoch in the substance who succeedeth the six generations or dayes of labour this is that Enoch that was not for Enoch is not of the world as Christs disciples are not of the world but taken out It is something cleared at the year 5579. God took him up unto himself and he shall walk with God in the heavenly Jerusalem where there shall be no unclean thing and they shall be his people and God himself will he their God they shall not only walk with God but they shall dwel in God and God in them 1 John 4. chap. verses 12. 13. and 16. and as it is true there is a general compleat perfection or rest for the Saints at the end of five thousand five hundred seventy nine years Enoch's sixty five years being added which was the time before God took him in this earth although not in this carnal world as you may see in these quotations Rev. 15. 3 4. Dan. 7. 14. 26. Chap. 2. 44. Luk. 1. 33. Micah 4. 7. Zeph. 3. 19. Zach. 1. to vers 9. It is also as true That there is a perfection and rest to some though not so compleat in the six dayes or six generations there are some that walk with God and rest with God on his Sabbath in the time of these six dayes before this Sabbath is come in generall of whom Enoch was a type and both Enoch and they are a type and a figure of that generall and glorious rest as is before spoken of Therefore Brethren if this be the result that the six generations and the six days did hold forth six degrees or dispensations to continue for so many years as is before-mentioned and also Enoch and the Sabbath in their succeeding these six generations or dayes did hold forth our rest with God

Land which they are said to build and be planted in are also spiritually held out by their old material Cities as Sion Jerusalem and the Land of Canaan which spirituall Cities are no material Cities but such Cities as righteousness shall be for walls and bulwarks whose builder and maker is God Isa 60. 18. Heb. 11. 10. Their own land there spoken of is that heavenly and spirituall enjoyment and rest which Joshua could not bring them into as you may see more plainly in the margin Thus you are to understand Regeneration to be but only a bringing up to a spirituall peace and enjoyment typed out by a carnall and earthly God calleth in this place the things that are not as though they were Rom. 4. 17. he holds forth spirituall things by carnall which are things we best understand as in the Canticles he holds out that excellent and spirituall love betwixt Christ and his Church by that carnall love which is betwixt man and woman Thus much in answer to this Objection Another Objection may be formed thus Some may say Adam by his eating the fruit did break a Commana therefore it is impossible that he could be brought neerer to God by his sin and transgression Answ The matter of his eating was not sin but the manner or circumstance as you may see a full answer to this Objection in pag. 43 44 45 46. I having briefly proved that which I undertook namely that the first Adam was made of the earth earthly and was blinde without wisdom knowledge righteousness light or the light before his eating the forbidden fruit and that he lost nothing by his eating but by vertue thereof he obtained all those naturall gifts which he is said to have before by them with whom I have to deal and in proving of this I having answered many Objections Now it would be necessary to apply this truth to mens severall conditions which indeed was Gods end in holding forth Adam in these various conditions that we should not onely see him but see our selves and in comparing our selves with Adam in his various conditions and Adam with us we may see our conditions like his And herein I shall answer other Objections and further clear what is already delivered But before I come to apply this truth you must know that the man Adam did represent two things 1. He did represent another Adam which is all the fleshly and carnall actings of men in all the world These fleshly and carnal actings of men is Adam as truly as ever he that was look'd upon to be our first parent was Adam And God indeed Adam our first parent held forth Christ in the flesh Adam our carnality holds forth Christ in the Spirit the first is crucified by the later and gave place for grace to abound much more Rom. 5 20. was pleased to hold out this later Adam by him that is not so truly Adam as this for this later Adam is he that we should still look to And whereas I said that Adam held forth two things I did not mean only Adam our first parent but this later Adam our carnality holds forth the last of the two things which I spake of which is Jesus Christ in the Saints The opposition is not between the two Adams I mean Adam our first parent and Christ who died at Jerusalem no further then they were two shadows but the opposition lies between the two substances namely Adam our carnality and that spirit of life in Christ living and acting in the Saints which is the second Adam therefore the Apostle saith Crucifie the old man with the affections and lusts thereof and put on the new man which after God is created in righteousnesse and true holinesse The same Apostle saith Rom. 6. 6. Knowing this that your old man is crucified with him And in the next verse he sheweth what was done in the signe that they might better judge and try themselves whether they had the substance in them answerable to the signe If this be so as it doth appear that every carnall man and woman in their carnall fleshly and self actings are the first Adam Col. 3. 9 10. in the substance Then let us see whether the same thing doth not befall us in the substance as befell Adam in the shadow and so make some Application to our selves in our various conditions And herein I shall strengthen that which I have formerly delivered And in this I shall lay down Adams estate as he was created in and his degrees in rising through severall dispensations and providences of God and so compare our estates and severall degrees and risings with his and then we shall see whether he did not truly hold forth us and whether we are not the true substance of him the shadow First Adam was created without the The first degree of Adam's rising Garden of Eden which Garden holds forth a place of pleasure and delight so that Adam had not that pleasure at his creation but afterwards and the reason was as I conceive because he was not capable of pleasure being created in the degree or stature of a child For he was not actually made by God as some vainly and carnally suppose but he grew out of some thing by the providence of God and so was kept and provided for in a miraculous way by Gods great providence as some men have been preserved by Eagles and Bears and the like as is recorded in History Divers Reasons may be given for this but I do not desire to enlarge my self in it but take this one Reason Adam must needs be created in the degree or stature of a childe because he lived to the same age as his generation lived before he departed this life for his days were nine hundred and thirty yeers Now if Adam had been in the degree of a middle aged man in all probability he could not have lived to the age of the rest of his generation for there was not above one in all his generation that did out-live him which in all probability they would have done if he had been created in the degree of a man This I speak from my self and not from the Lord but there is much reason in it Therefore you are not in my judgment to think that God created him actually with hands notwithstanding it is said that God formed man with the dust of the earth David saith the like of himself Thy hands made and fashioned me notwithstanding he came by generation God made the whole world but it was by his influence and power upon and in the creature made as he doth at this day by the same power was Adam made and kept by the same providence And thus being made in the degree of a child without Paradise that is to say without pleasure or delight this was his first estate or degree So it is with the substantiall Adam which is all flesh in the time of their infancy they live without

and living in perfection then we ought in reason to be reconciled together Let not him that is strong who liveth in the sixt or seventh day despise him that is weak that lives in the first or darkest dayes or dispensations Nor let not him that is weake judge him that is Rom. 14. 3. streng for God hath received him he walketh with God You will think him to be a mutherer that should endevour to make all mankind to eat one sort of meat either to make old men to eat milk or suck the breast or else to make new born Babes to eat such gross meat as old men do such will be murtherers of the body so in the like manner are they soul-murtherers that will bring all men into one conformity nay they are farr worse then the first for these doe not only make spirituall men feed upon spirituall meat of any kinde but upon Dogs meat and Husks and such as they themselves feed on I am not offended with them for their feeding but in that they go to take away my liberty these are soul murtherers to those who are conformable to them and also body-murtherers to them that will not conform with them But this Antichrist that thus exalts himself above all that is called god in the Saints shall be destroyed by the brightness of his coming they ought to have the liberty of their consciences be they never so corrupt in Worship But if thy Conscience be to take away my liberty in worship ought to be suppressed as an evil doer or as one endevouring to make murther this is of Cain whose seed thou art this is that City in which all the blood of the Saints shall be found in her all that dare to publish such a Tenet or attempt to doe it have committed murther and ought to dye by the Law of God and Law of reason as all mankinde cannot live upon one sort of naturall meat except some must starve neither can the spirituall seed live all upon one sort of spiritual food therefore Christ speaketh to the multitude in parables but saith to his Disciples Unto you it is given to know the mysteries of the Kingdom Christ speaks not according to the Excellency of his own knowledg and light but condiscends to their weakness in speaking according to their capacity therefore he saith to his Disciples I have many things to say but you cannot bear them now Also the Apostle Paul endevoureth to speak according to the capacity of them he speaks to as you may see 1 Cor. 2. 4. And my speech and my preaching was not with enticing words of mans wisdom but in the demonstration of the spirit and power Howbeit we speak wisdom among them that are perfect we speak the wisdom of God in a mystery Verse 7. Thus the Apostle conforms himself to those he speaks to as he can live with the highest in Canaan so he can goe down into Egypt to take his Brethren by the hand to the end he may bring them from one degree to another untill they are come to sit with himself in heavenly places He was not so high with those to whom he speaks wisdom in a mysterie but he is as low where he saith And I brethren could not speak unto you as unto spirituall but as unto carnall even as unto babes in Christ I have fed you with milk not with meat for hitherto you were not able to bear it neither yet now are ye able 1 Cor. 2. 1 2. He became all thing to all men that he might gain some Also he saith Hebr. 5. 12 13 14. For when for the time ye ought to be Teachers ye have need that one teach you again which be the first principles of the Oracles of God and are such as have need of milk and not of strong meat for every one that useth milke is unskilful in the word of righteonsness for he is a babe but strong meat belongs to them that are of full age or in the Greek word perfect since God hath always spoken in sundry times divers manners and speakes not in one way or one form therefore let us not persecute one another if God speaks not to others in the way he speaks to us doe not desire to lord Rom. 15. 1. it over Gods heritage we that are strong ought to bear the infirmities of the weak for who makes thee to differ from another 1 Cor. 4. 7. and what hast thou that thou didst not receive now if thou didst receive it why doest thou glory as if thou hadst not received it before thou receiv'dst it thou wast as he thou thinkest meanly of wouldst thou have been willing to have been despised and stumbled and so destroyed when thou wert weak before thou hadst received this grace and if not lay not stumbling blocks in thy brothers way therefore since we come up all one way to perfection let every one of us be reconciled one to another let every one of Rom. 15. 2. us please his neighbour for his good to edification let us therfore as many as be perfect be thus minded and if in any thing you be otherwise minded God shall reveale even this unto you nevertheless whereunto you have already attained let us walk by the same rule Now the God of patience and consolation grant you to be like minded one towards another according to Christ Jesus Finis POSTSCRIPT THe Objection which saith That no man hath the knowledg that Adam bad before his fall to give the creatures names according to their natures as he did they being deprived of that understanding by his fall To which I answer thus It remains for you to prove that there was any creature in paradise which I am sure you cannot for we find first that man was put into paradise Gen. 2. 8. And 2ly he is drove out of it Gen. 3. 23. Here you see the mans bringing in and his driving out but no creatures are brought in or driven out with him therefore lest you can prove that the creatures were there I shall deny that he named them there 2. We are not to understand that the Scriptures are fulfilled in order as they are written for if so then Adam and all the creatures were twice made for in the fifth days work the fish of the sea and the fowl of the air were created Gen. 1. 18 to 23. and in the beginning of the six days the living creatures of the earth were created cattel and creeping things after their kind v. 24 25. then man was created v. 27. All things are said to be made and God is said to end his work and rest and yet Chap. 2. v. 5. it is said There is no man to till the ground and v. 7. it is said That the Lord God formed man of the dust of the ground although before in Chap. 1. the Creatures are said to be made before man yet here in this Chapter man is said to be made again and the creatures after him for he is said to be made ver 7. and they v. 19. Again for all it 's said Male and Female created he them and also that he had ended his works and did rest from them Chap. 2. v. 2. yet you will finde that the Woman was made afterwards as it is ver 22. And therefore I say the Scriptures are not to be understood in order as they are written but many times when a thing is said to be done it is done many hundred years after and so also is this touching our naming of creatures and our ruling over them and our freedome to eat of every hearb or fruit of the earth if any one of these things is attributed to Adam and not to us then by the same grounds the other as ruling tilling dressing and eating of the fruit or hearbs must be attributed to him and not to us but we are Adam as well as he it is to us God brings the creatures to see what names we will call them 3. According to you own understanding of Scripture Adam did manifest knowledg and wisdom after his fall as well as before as you may see after judgment pronounc'd upon him Chap. 3. v. 20. it is said Adam called his wife Eve because she was the mother of all living So then if he had wisdom and knowledg to name the creatures before his fall it was a greater piece of wisdom to name one more excellent then the sensitive creatures and also to give the reason of her name because she was the mother of all living Gen. 3. 20. 4. There is nothing now in the Old-Testament named either by good men or bad but signifieth either good or bad God can speak in Caiaphas touching the great sacrifice or reprove Balaam by his Ass yet neither of these knew what they spake This Objection was omitted and I hearing some moving of it thought fit to point at this answer for the present satisfaction of the Reader FINIS