Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	great_a	john_n	prophet_n	1,775	5	7.7085	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

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