Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	faith_n	speak_v	2,156	5	4.5953	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

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

instance will not serve the case being not the same if God had spoken to Adam there might have been some show or colour for such a thing but God speaking not to him there can be no ground or colour for it at all The second reason is why God speaks not in the way of an Irony is this because there was some thing enacted upon and by reason of his knowledge in the latter part of the 22. 23. verses and now least he take of the tree of life and live for ever as much as if God It was the knowledge of God in Adam that drove him out of the garden Gen. 3. 24. had said he is come to that knowledge by vertue of his eating the fruit he wil be ready to take of the tree of life and live for ever It is clear that Adam was put forth by reason of his knowledge therefore the Lord God sent him forth from the garden of Eden the word therefore hath some dependance upon the fore going words which was his becoming like God therefore he was driven forth The third reason proves it a truth because of the former 3 proofs First from the name of the tree Secondly from the Serpents testimony and Thirdly from the effects that the fruit produced in them all with speaking one thing it doth further confirm that Gods meaning was really so according as it was spoke behold the man is become like one of us knowing good evil 2 Object And that is from the latter part of the verse knowing good and evil it is true Adam knew good and evill but how he knew good by the losse of it and evill by wofull experience Ans I shall grant if God knew good by the losse of it and evill by wofull experience then Adam did so to But if God did not then Adam did not neither for Adam knew good and evill as God did and so saith the text Behold the man is become libe one of us knowing good and evill Obj. You will say Adam was made in the image of God as the Scripture holdeth forth and he being in the image of God in respect of his attributes before his eating the forbidden fruit therefore it followeth he became not like God by his eating as you do here affirm Answ In answer to this Objection you must understand that the image of God is held forth in Scripture under a two-fold consideration First The image of his person or visible appearance Secondly The image of his incomprehensible and spirituall substance Now as you understand Adam in innocency as meer man he was made after the first image that is to say in the image of God in respect of his person or visible appearance and not after the second image although he was in some sense in respect of God as I shall hereafter shew when I come to speak of the second image but when I say Adam was made in the image of God in respect of his person or visible appearance we are not to understand that God in his eternall Essence and being can be likened to any thing for he is invisible and incomprehensible but I meane in that shape and likenesse as God did alwayes appear and manifest himself in unto the sons of men before the law to Abraham and Lot and in the time of the Law and also in the fulnes of time in the flesh of a man even in the man Christ Jesus for God in his eternall thought and purpose beforetime did determine and intend as he did in other things to appear in this image in time and so called it his image likewise in his determination intended to make man according to it and one end was to speak according to mans capacitity for if God had appeared in other shapes and not in the shape or liknesse of man then man through feare would not be capable to receive a message or be instructed by him man being in that weak estate as he is made in so God in time made man according to the shape or image which he intended to appear in before time And when he saith let us make man in our own image his meaning is in the first sense that mans person shoul be made like the image of Gods person or visible appearance according as I have already described It must needs be so for this reason because the woman was not made in the image of God now if you understand by image any thing besides the image of his person or visible appearance let it be knowledge righteousnesse wisdom or what it will in that respect the man and the woman was both alike but if I shall prove the woman was not made like the man in the image of God then it must needs be granted that the image that Adam was made like unto God in was the image of his person or visible appearance To the end the controversie in proving that man was made in the image of God and the woman was not take notice what followeth First It will appear from Gods resolution before mans creation as you may see Genesis 1 26. where God saith let us make man in our own image the woman is not mentioned neither yet included in the man as it appears in the 27. verse where you shall find a particular relation First how the man was created in these words So God created man in his own image in the image of God created he him Secondly that they were both created in the latter part of the verse in these words male and female created he them the same expression is in Gen. chap. 5. vers 2. from hence it doth cleerly appear that the man was created in the image of God and the woman was not because there is a particular relation of their creation for if they had been both created in the image of God it had been easier to say in the image of God created he them male and female then to particularise out the man and say he was created in the image of God then go over them again and say male female created he them so that by this particular relation the Holy Ghost would have us to understand that the man was created after the image of God but not the woman the Apostle Paul by the same spirit clearly understands this truth and puts it out of controversie he speaking in 1 Cor. 11. 7. how a man ought to manifest his obedience and subjection to his head which is God by his being uncovered either in prayer or prophesying and also how a woman ought to manifest her subjection to her head by her being covered he saith if the woman be not covered let her be shaven or shorn and as he looks upon it to be a great evil in the woman to be uncovered so contrarily he looks upon it to be a great evil in the man to be covered and his reason 's this for saith he a man indeed ought not to

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