Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	condemn_v	flesh_n	likeness_n	3,708	5	10.8945	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

commeth whosoever feedeth on it it bringeth him into the same condition as the fruit brought Adam into and this may be a sufficient ground or reason to prove that the tree of knowledge of good and evill and the Law to be one and the same The sixt degree of Adams rising is thus as it followeth unto Adam also to his Wife did the Lord God make Coats of skins As in the five former degrees of Adams rising I have endeavoured to shew the substance or end of things so I shall in this sixth degree First What this cloathing is in the substance and Secondly compare us with Adam in shewing how and when we are cloathed with this cloathing First this cloathing with skins in the substance is the righteousnesse of Faith and Love this was the cloathing that Iohn was cloathed in for the t●xt saith His cloathing was of Camels haire and a Girdle of a skin this righteousnesse of God by saith is figured out by a skin in as much as it is a shield to cover the creature and keep it warme and secure the life and inwards of a creature and also bind up the flesh bones and sinews and is the very strength thereof the same is the righteousnes of faith and love to the inward man therefore Christ is said to bind up the broken and cloath the naked the Apostle cals it the Armour of God therefore saith he having your loynes girt about with truth and having on the breast-plate of Righteousnesse Ephes 6. 13 14. The same Apostle cals it the breast-plate of Faith and Love Thes 58. but Peter speaking plainer to this thing 1 Pet. 1. 13. saith he Therefore gird up the loynes of your minds and be sober and hope to the end so this cloathing is the righteousnes of faith love and truth which girds and binds up the loynes of the inward man in faith and love unto God this being true that this cloathing in the substance is the righteousnesse of faith and love we shall in the next place take notice when and how this clothing is put on God suffers man to run on in the first dispensation working and getting his bread with the sweat of his face and clothing himself with fig-leaves to cover his nakednesse and in this his workking God takes advantage and as it were meets man halfe way and uncloathes him of that cloathing of leaves and cloaths him with another cloathing This was figured out in that of Adam and also in that of Mount Sinai with that of Iohn for Iohn differed from the dispensation of Mount Sinai both in his meat and cloathing which are both to be understood in a spirituall sence his meat was Locust and wild Hony that is he fed on Christ through dark shadows he fed on him as he was in the flesh as John 14. 23. Luke 24. 25 26. Christs Disciples did and were reproved by him for it or as the Apostle Paul did although afterwards he saw his error when he saith although I have known Christ after the flesh yet henceforth desire I to know him so no more 2 Cor. 5. 16. And thus Iohn fed upon Christ through shadows and in this respect his meat is said to bee Wilde Honey for the pure Word of God which is Christ is compared to the Hony and Hony Combe but Iohn fed not on this hony alone but upon Locusts which is the traditions and inventions and errours of men which devoure and eat like a Canker as you may see Exod. 11. 12. Rev. 9. 3 7. Thus Iohn saw something darkly of Christ and something of error Iohn must decrease Christ must encr●ase Ioh. 3. 30. therfore Iohns Disciples and Christ could not agree much lesse Moses Disciples and Christs after the comming of the Comforter Iohn is the greatest of all the Prophets but the least in the Kingdom of Heaven is greater then Iohn yet this dispensation of Iohn was of God in opposition to that of Mount Sinai which may be said to be of man It was the second dispensation and answers that second of Adams cloathing with skins which was of God in opposition to Adams first cloathing which was of himself it is also a figure of that righteousnesse of faith and love and as I told you before according to the figure God suffers men to run on in the first dispensation after the powerfull comming of the Law to the creature and gives him the knowledg of sinne which is his nakednesse then the creature runs on furiously and endeavours to cover himself with a Garment of his own making and in this his toyling under a heavy yoak of bondage and labouring therein to become like God then God as it were condescends and meets him and uncloaths him of that menstruous cloathing which could not well keep him warme and cloaths him with the righteousnesse of Faith and binds up the loynes of his mind unto God with this spirituall Girdle and as in the shadow there was two cloathings to bring them up to God the first is of mans owne which bringeth him on his way the second of Gods which brings him to the end of his Journy man must be cloathed with these two cloathings before he come to God and that you may see as followeth the Apostle saith For what the Law could not do in that it was weake through the flesh God sending his own Sonne in the likenesse of sinfull flesh and for sin condemned sin in the flesh here you may see these two dispensations or cloathings First the Law or figleaves and this did endeavour but it could not doe that which it was put upon to doe but the Second God sent his own Sonne in the likenesse of sinfull flesh and this is Gods own dispensation or second cloathing which condemned sin in the flesh this in the cloathing of God which hides and covers sin therefore David saith Blessed is the man whose sins are covered this is repeated Rom. 4. 7. The first cloathing could not cover our sins neither from God nor from us Isaiah speaketh in reference to this cloathing thus but we are all as unclean things and all out righteousnesse is as filthy rags and we all do fade as a leaf and our iniquities like the winde have taken us away Isa 64. 6. This first cloathing is the same that Joshua was cloathed with which the Angel was commanded to take away from him that filthy garment and also he was cloathed with change of rayment which was the second dispensation which is the righteousness of faith and love which is called fine linnen Revel 6. 11. The Apostle had experience of these two cloathings and he being uncloathed by God of the first cloathing which he did so much approve of he now abhors it and counted it as drosse and dung in respect of the second as you may see Phil. 3. 7 8 9. in these words But what things were gain to me those I counted losse for Christ yea doubtesse I account all

things but losse for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the losse of all things and I account them but dung that I may win Christ and be found in him not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith Thus you see how we are cloathed with the fig-leaves of our own righteousnesse and how the shadow answers the substance in these six Degrees in shewing how far men go in their own righteousnesse in cloathing themselves with fig-leaves before they are clothed by God with his righteousnesse Object Some may say The first dispensation was of God for God gave it at Mount Sinai Answ It is true all things the crooked Serpent and whatsoever is called evill is of God in one sense but it is not of God in another sense First As a small plant or any other thing in their first appearance from nothing may be said to be made by God in this sense all things are of God And secondly In their growth they afterwards do naturally bring forth fruit that fruit thus brought forth cannot be said to be made by God under the same consideration as the plant was first made but as these plants have strength and power in their natures to bring forth fruit in time in this sense in making the tree the fruit may be said to be made of God So God made man uncapable having neither fruit of sin or righteousnesse but with strength Thus man was made upright no otherwise in their nature through growth to bring forth fruit In this sense all things may be said to be made by God as he is the Originall and makes things with strength in their nature to bring forth fruit through growth in this sense that dispensation was of God as he was the originall of the creature but not as he was the actor of the creature For power is left in all vegetative and sensitive creatures to bring forth fruit And whereas the Objection saith this dispensation was Gods because it was given at Mount Sinai I answer By the giving of the Law at Mount Sinai God did figure out or represent that which was placed in man naturally by creation and what blacknesse darkness and tempest would naturally grow up in man So then that dispensation was not of God but God did represent and figure out by it what man should naturally be brought unto And this you may see in reading of these Scriptures here quoted that the dispensation given at Mount Sinai was not of God according to his nature Hebr. 7. 16 18 19. Chapt. 8. 2 5. and 9. 8. Gal. 4. 9. Act. 7. 48 49 50. God is light and in him is no darknesse at all but that dispensation of Mount Sinai was blackness darkness and tempest therefore it was not of God wrath is not in God but in this dispensation was nothing but wrath therefore not of God for God comes in a still voice therefore not in blacknesse and tempest It is not of God in respect of his naturall influence but it is of God as he is the Originall or Creator of all things who gave that Law at Mount Sinai to signifie what was in man naturally before and to stir up that nature in man that sin might appear exceeding sinfull Rom. 7. 13. and 5. 20. And as the first is not of God but naturally in man so the second dispensation is not of man that is it is not naturall to man to live in it no more then it is for the earth to ascend up into the heaven out of its own element this is the gift of God through the influence of the Spirit this is grace in opposition to any thing in man which is called works this is Gods righteousnesse or cloathing in opposition to mans righteousnesse or cloathing of fig-leaves Therefore mistake not you that run headlong and look at things in generall who say all men are alike for all things are of God and all do the works of God I have granted this under this consideration as he is the Originall but look who is of God under a second dispensation look not onely who is naturally made by God and so is of God but look who is spiritually made and one with God in the nature of God And then if you are one with them your love will more principally extend to them The second dispensation or cloathing of the righteousness of God doth that which was endeavoured to be done by the first even the Law or mans righteousnesse that is to say to convince man of sin which is their casting out of Paradise or pleasure which all men naturally live in But this first dispensation of the Law could not convince men of all sin for it could not convince them that their own righteousnesse was sin and so the Law was weak through the flesh and therefore God cometh forth in the likenesse of flesh I should snew you a mystery touching the Trinity which hath been hidden from the wise men of the world But I shall onely point at it now and further cleer it when opportunity serves God casteth man out of Paradise by one power manifesting it self or working three ways First considered as a Creater in making man in that nature to grow up into the knowledg of a Law which Law brought man part of his way out of Paradise or pleasure and this is of God considered as a Creator as is before shewed The second way God manifest himself in casting man out of carnall pleasure and delight is that spirit of God that moved upon the waters and created the world with all things therein which spirit afterward took up flesh and dwelt therein even in the man Christ Jesus on whom all the ends of the earth are to look to and be saved and what could not be done by God considered as a Creator in giving the creature a law in nature to cast out himselfe that is done by the second dispensation which is called his own Sonne he is called so in regard he is the second power comming forth from God he is after the first as a sonne is after a father and what the first could not do in that it was weak through the flesh God sent his own Sonne in the likenesse of sinfull flesh and for sinne condemned sin in the flesh First Here is one sending and that is God in his eternall Effence Secondly here is one sent by the first that is God in his influence and power which is the Godhead of Christ And yet the father remaineth full in himself as a man after he hath a naturall sonne And Thirdly How this second was sent that is in the likenesse of sinfull flesh And Fourthly The end of his sending was to condemn sin in the flesh he condemns sin in the flesh under these two considerations First As a figure which figureth

out all those on whom this anointing or spirit of God comes into thus he threatneth and condemneth sinne Secondly He condemns sinne as being an Ensigne to be held to all those that he is a figure of to the end that they in the beholding of him may be changed into the same Image and become one with himself This is the second dispensation and that cloathing of skins which Adam was clothed with and as it was endeavoured by the first dispensation to cast man out of carnal pleasure and delight it was farre more endeavoured and neerer accomplished by the second dispensation for where it was said unto Adam and his wife did the Lord God make coats of Skins Gen. 13. 21. In the next verse it is said Behold the man is become like one of us Man must be cloathed by God with the righteousness of God before man become like God in either of his three relations so you see through the second dispensation man became like God and is also cast out of his carnall pleasure and delight God is the drawer of man out of sinne and self-righteousness There is a third dispensation by which The 7th degree of Adams rising man is wholly cast out of paradise kept out of paradise and brought in to a second and glorious paradise and that is the Spirit or Comforter the going away of the first is the coming of the second that of Mount Sinai must decrease Christ must increase so the going away of the second is the coming of the third as Moses gave place to Christ so Christ gave place to the Comforter It is expedient that I goe away or else the Comforter cannot come The first witnesseth to the second and saith Him shall ye hear in all things The second witnefleth to the third and saith I will send the Comforter and he shall lead you into all truth Upon the knowing of the third the second is to be known no more Although I have known Christ after the flesh yet henceforth desire I to know him so no more This is the new and spirituall birth for he that is in Christ is a new creature to him old things are done away and all things must become new the law did convince of Sin Christ in the flesh did convince of Sin and so endevoured to make man like God and cast him out of selvish and carnall Paradise but what the second dispensation could not doe the third dispensation is sent to doe it and therefore Christ saith When the Comforter commeth he shall convince the world of sin righteousnesse and judgment He shall convince the world of sin the Law did endevour this and Christ did endevour this and may be said to doe it as a meanes but it is the Spirit it self that doth compleatly accomplish this work this is the Word of God that divideth between the joynts and marrow and is a discerner of the thoughts and intents of the heart none can call Jesus Christ but by this Spirit and this is that which convinceth of sin and casteth man out of carnall pleasure and delight and not only so but by this Spirit we are brought into the antitypicall and spirituall paradise of God and therefore Christ saith He shall take of mine and shew it unto you This is made good to the Apostle he being under this dispensation of God who witnesseth the accomplishment of what was written by Isaiah touching this dispensation as it is written Eye hath not seen non ear hath not heard neither hath it entered into the heart of man but God hath revealed them unto us by his spirit For the Spirit searcheth all things even the deep things of God 1 Cor. 2. 9 10. Thus doth the Spirit take of God and shew it unto us this is the sword and this is the Cherubim that keeps the way of the tree of life that none can come to it but those whom it takes up to that paradise therefore the Apostle saith Such a man I knew who was taken up into Paradise and heard unspeakablewords which it is unlawfull for a man to utter this is the fire that will burn up all things as hay stubble straw or whatsoever is not of its own planting this shall be poured out upon the Governors of Judah they shall be as a hearth of fire among wood and as a torch in a sheaf of corn this is the Cherubim that brought a coal of fire from the Altar unto Isaiah by which he had his iniquities forgiven and was made fit to goe with Gods message when man is drove out of his carnality by this Spirit he is fit to till the ground from whence he was taken We may see God in a generall way through the other two dispensations but none can know God Scripture Sinne or Righteousness but by the Spirit all rules are uncertain but this rule of the new Creature and as many as walk according to this rule peace be unto them and to the Israel of God And thus you see how one God through 3 discoveries doth cast man out of earthly pleasure and delight therefore let us put him out a speech after the manner of men which holds forth abundance of mystery of which I have many things to say and hard to be uttered or understood seeing we are so dull of hearing that which I promised I shall here commend to the wise and onely point at two general Uses and leave what other Uses may be made of it unto you or the power of God leading you out unto it First If this be a truth that is here delivered Vse that no man fell in Adam really but figuratively as he did represent and assure us by his fall that we should fall in the like manner from hence we should be reconciled unto God and not to say that God is such a hard Mat. 25. 24. Master reaping where he never sowes and charge him with injustice iniquity and partiality in saying that all should dye for one mans fault you that are Christians and under the new Covenant what meane you by this Proverbe what meane you to say the fathers eat sower grapes and the Childrens teeth are set an edg and to shift your Jer. 31. 29. Ezek. 12. 24. owne necks out of the coller in charging your sinne upon another what meane you to make God a lyar when he saith As I live this Proverbe shall be no more but every one shall dye for his own iniquity and he that eateth the sowre grapes his teeth shall be set on edg therefore if you live in those dayes as the Prophets points at if you are Israell according to the Spirit if you are turned to the Lord this vail of Adam wil be taken away as well as the vail of Circumcision Tabernacle or Altar meats or drinks washings or purifyings or whatsoever of that nature they were all truths once but when the substance came the shadow was to be taken away as wel in the one