Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	power_n	sin_n	sting_n	7,486	5	11.7460	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01210	The forbidden fruit· or A treatise of the tree of knovvledge of good & evill of which Adam at first, & as yet all mankind doe eate death. Moreover, how at this day it is forbidden to every one as well as to Adam; and how this tree, that is the wisedome of the serpent planted in Adam, is that great image, and that many headed beast, mentioned in Daniel and the Apocalyps, whom the whole world doth worship. Lastly, here is shewed what is the tree of life, contrary to the wisdome, righteousnesse, and knowledge of all mankind: with a description of the majestie and nature of Gods Word. By August: Eluthenius [sic]. Translated out of Latine into English.; De arbore scientiae boni et mali. English	Franck, Sebastian, 1499-1542.	1640 (1640)	STC 11324; ESTC S102619	62,776	198

THE FORBIDDEN FRVIT OR A TREATISE Of the Tree of Knovvledge of Good Evill of which Adam at the first as yet all Mankind doe eate death Moreover How at this day it is forbidden to every one as well as to Adam And how this Tree that is the wisedome of the Serpent planted in Ada is that great Image and that many headed Beast mentioned in Daniel and the Apocalyps whom the whole world doth worship LASTLY Here is shewed what is the Tree of Life contrary to the wisdome righteousnesse and knowledge of all mankind With a description of the Majestie and nature of Gods Word By AUGUST ELUTHENIUS Translated out of Latine into English Printed in the yeare 1640. CHAPTER I. What is the Tree of Knovvledge of Good and Evill I Will not much contend with them that would have the Tree of Knowledge of Good and Evill acco●ding as it is in the Scriptures to be a Naturall Tree which being planted in Paradise had that nature devinely given unto it that who should eate thereof their eyes should be opened to view themselves and they be made Gods and so know both Good and Evill perhaps God would teach Adam both inwardly and outwardly and what hee forbad or taught him inwardly in his heart that he would propose outwardly to his eyes for greater testimony but yet I desi●e of them that they would grant this unto me that as the thing was done outwardly so the same to have happened inwardly in the heart of Adam that there hee was tempted by the seed of the Serpent to have the guiding of his owne will and nature not to be so void of knowledge and action as to be subordinate unto God That I should so thinke two reasons or causes doe especially move mee The 1. is that the Seed of the Woman was to breake the head of the seed of the Serpent but as a naturall and living Serpent whose head was broken of that Seed we doe not reade of any but as even then the Seed of the woman was spiritually in the heart of Adam so in the same manner was the seed of the Serpent for man at the first was created good not of God but of nothing and for that cause doth he turne himselfe alwayes from God and bend downewards to his owne nothing and vanity againe which nothing I with the auncient Fathers but especially Taulerus doe judge to be sinne Satan death hell and this perhaps was that devill inhabiting in Adam as also in Lucifer The other reason is this which the scripture doth testifie of the Citie of God and the Heavenly Ierusalem that Paradise to be in us but God alone and his omnipotent Word is our Paradise the Tree of Life and the Temple wherein we inhabit walk serve pray c. as wee are on the other part the Temple of God and his Paradise In like man̄er the Beast which even now the whole world both great and small doe worshipp in their hearts of which the scriptures make mention in the Apocalips as also the Tree of knowledge of Good and Evil is in us for the exterior world whatsoever outwardly is to be seene or is done is onely an accident and a certaine signifying figure of the true and interior nature and there is nothing true in all those things which are seen with the eye that is substantiall for it behoveth that the forme of this World perish because it is nothing else but an imaginary world and a figure of the right true eternal and by it selfe the constant world therfore it is expedient that all these things in their course be done over againe which throughout all the Bible are related outwardly and significantly to have beene done and yet to this day after their manner the Historie of the Bible Moyses and the Prophets are spiritually and truely of force but all things are brought into the truth by Christ and it it is expedient that all the prophecies which have been from the beginning of the world which God hath spoken by the mouth of his Saints be againe reiterated Therefore that Tree was nothing else then the nature will knowledge and life of Adam whereof he ought not to eat That is not to attribute any part of it to himselfe But freely and willingly submitt himselfe to God and know nothing but what God would know in him doe nothing but what God would doe in him speake nothing but what God would speake in him c. Whereby without any impediment God might exercise his Kingdome will nature and power in him that being void of will wisdome and knowledge he might have nothing of his owne or arrogate any thing to himself this God would this was pleasing to him and thus he commaunded To this opinion the German Divinity ascents Theologia Germanica 3470. cap. Which saith that this tree is nothing else but our owne will knowledge of which alone in the Earthly Paradise of the world of our hearts we are not to eate but acount it is forbidden unlesse we desire to dye or eate death from it And now when Adam was fallen and had eaten of this tree then was it planted in his heart the same was derived into all his boughts and fruit so that the same case word precept and interdict is common to all his posterity we all have eaten death vvhosoever are in Adam and this uncorrected poyson have vve received from the Serpent being evill Egges of an evill Bird Hence may every man easily perceive hovv each man is the greatest enemy to himselfe and vvhat hee ought to esteeme of himselfe his vvill and understanding vvisdome and knowledge since it is the Counsell seede wisdome knowledge and head of the Serpent which by Christ is to bee broken in our hearts it behoveth that all things which Circumcision in the old and Baptisme in the new Covenant doth signify which are hereditary and naturall from Adam should dye in us that we should labour to unlearne and put of all things as if they were death and the devill that is our will wisdome and righteousnesse c. with which as with figleaves Adam strove to cover himselfe for this is sinne and the stinge of sinne and death that is to eate of this forbidden Tree and to arrogate any thing to a mans selfe as his will nature and understanding or himselfe But alas alas who knowes this or beleeves this who abandons or is weary of his owne will understanding or knowledge when will men give a farewell to them Give a Farewll say J why every one delights himselfe in his own imaginations sweetly slumbring recreats his soule in his own wisdom knowledge workes c. the Tree is fayre to the eye and pleasant to the tast Here all mankinde as Adam himselfe doe taste death But yet no man knowes no man thinkes of this but every man judgeth it to be right and the flesh esteemeth it to be the Tree of Life That is to follow

subiect unto him Have know doe love bee nothing but what God hath knowes doth loveth is in us For by this privation and denyall will God draw us unto himselfe make us like God and teach all men wisdome in him and not out of themselves Therefore the knowledge of Christ in Men is quite contrary unto this For hee hath knowne nothing doth or wills to know nothing but onely God this is his rejoycing for this only cause doth hee learne sciences or rather doth God in him And to this with all his endeavoure and strength doth hee apply himselfe that as in Adam hee was made something even so in Christ and with Christ he may be brought to nothing againe and all his knowledge and sciences even as it were foolishnes deadly poyson he may vomit up againe esteem as nothing that he may wipe out of the tables of his heart all human arrogancie having action knowledge and science to the end that nothing may remaine there but only that which God teacheth and by his owne finger writeth Breefly a true Christian is a certaine bare naked thing who with Socrates knowes nothing but this that he knowes nothing In these blessed and unknowing fooles God will know all things if so it be man know how to empty himselfe and to cast away the basenes of his old ragges But the fl●s● for this onely cause doth learne that it may be something or rather be all things know have and doe all things wheras the spiritual man learnes only for this cause that befor God he maj be made nothing to himself all other creatures whatsoever that thereby God may be all things in him know have doe love and live in him this is behoovefull to bee knowne this is the true use of all things and for this only end ought we to labour to know any thing But every fleshly minded man who belongs to the Kingdome of Satan and lyes captrivated under his power thinkes farre otherwise and defendeth quite contrary and therefore is in the sight of God foolishnes wickednes sinne and Satan From whence it is that he esteemeth their wisdome to be foolishnes their life to be death and righteousnesse sinne accounting their love no better then hatred Fourthly the naturall man hath many goods wife Children life riches knowledge wisdom will glory honour name and all things as his owne proper these he arrogates to himselfe to these he applies his minde these are pleasant profitable and deare unto him But if they be taken from him and God exact his owne then the theefe appeares neither will hee willingly send them againe he turnes himselfe and seeketh for all safegards and wayes of escape and means whereby he may retaine them still and award God the proper owner of them who now exacts them of him the whole World lyes sick in this misery and those things that are Gods are abused by men And what is common to all or rather accommodated from God he labours as much as in him lyes to make it his owne and whensoever hee is to restore it againe he doth it very unwillingly But if it be so that that which he hath stolen from God is now no longer profitable or delitefull unto him he then surrenders it of his owne accord And if it so bee God giveth it againe into his own bosome and if it be Gods will hee shall retaine it longer yet will he not retaine it if he be able to resist it by compulsion if hee have it it is with great resistance so that before God he rather wilfull casts them away then retaines them So is it that the flesh which hath all things out of God offends in all and because it apprehends al things out of God it necessarily followes that although it have all things yet hath it nothing For what can it have who wanteth God the essence of all things and in whom all things subsist Surely they can be no other then like Tantilus Sicicus Medeas Again what can he want who hath God and in him all things since that God is all in all Hence it is that often times those that seeme to have all things have truely nothing and those that have nothing may truely be said to have all things On the contrary the new Man hath nothing but only God wherein he can glory neither doth he any way claime any thing to himselfe but God As for that which God gives him he useth it for Gods sake as his guift and reward ready to render it every moment as it shall please God to exact it For he can willingly restore that which he did never claime as his own but as God did give or rather lend it unto him so that he willingly permits God at his pleasure to assume it from him Breefly he useth all things as the traveller doth his Inne or a freind money committed to his custody ready every houre to restore it back This Paul tearmes so to have any thing as not to have it or as though thou hadst it not which in the eyes of the World is accounted meere folly that is that thou arrogate nothing unto thy selfe offend in nothing willingly forsake all things and with God as a true wife with her husband have all things common Wife Children Money life and all things else he loveth in God and for God and therfore keeps them loves them hath them and takes them as lent from God ready to yeeld them to God againe whensoever he requires them all the guifts of God as Wife Children and all other things he loveth only for the givers sake the giver above all his guifts and although some things are contrary to his nature as the Crosse death exyle c. yet hee loveth all things alike and this it is to have know love and marie in the Lord But the world and worldly minded men are carried headlong unto the guifts of God as the Sow unto the Dunghill Never doe they any whitt respect the giver but the guift with the which they committ adultery challenging by right unto themselves and so long as it is either pleasant or profitable unto them so long they dearely esteeme it and willingly will not permit God to have it againe whatsoever is contrary unto them therin that they unwillingly suffer though it come by divine providence unto them for incontinently they looke about them which way they may pull their neckes out of the yoake and therfore whatsoever they undertake doe speake c. that they altogether abuse and in the abuse it is altogether unfitt for any good untill they cease to be that which they are and being translated into Christ become in him new creatures Here it will availe nothing to patch up with God for if thou stopp one hole or fill up one crevist an other will presently be made therefore it is necessary that men be borne againe and altogether forgett this Tree of Knowledge of Good Evill And breefly

of the World good but in truth evill and wicked for what seems holy in the opinion of Men is prophane in the sight of God So there is a twofould knowledge and witt the one divine of the Tree of Life the other humane of the Tree of Knowledge of Good and Evill Humane wisdome is a Fruit of the Forbidden Tree and the roote thereof is the Seede of the Serpent and so is mortall These are all the arts which Naturall Men have found out if no without God yet surely not in God Breefly all witt and arts which God himselfe doth not plant in the hearts of Men by the power of his spirit and Word but acquired and gotten outwardly by the industry and helpe of men are death it selfe or rather a deaster if man doe any manner of way trust or hope in them for they doe make man no more acceptable to God or any way more righteous before him then doe his meate drinke or cloathes for all these things are out of man and a certaine superstition and worshipping of a false God if thou restest thy selfe in them thou mayst seem to thy selfe to be nearer unto God because thou knowes and understands many things being more wise and accute then some simple good man who cares only to know God But in very truth thou art no better then a foole who art ignorant of these For by how much thou art wiser then others hereby by so much thou art worse For since it is so that all the knowledge of this World and all the righteousnesse of the flesh is Devilish according as Sainct James giveth this and other more opprobrious names unto it It followes that by how much a man offends and growes higher and increaseth in this witt by so much is hee the worse and more Devilish so that a good and simple man who cares and desires to know nothing but God if he be compared with him in respect of him hee may seeme to be a Saint or God and one of those is worth a thousand of others as holy Scriptures doe testify one rightous man is more worth then a thousand wicked men The other wisdome which in the eyes of the world is foolishnes is that denying wisdome the fruit of the Tree of Life which whosoever hath he shall never die This springeth up in man out of the seed of the Woman and is given and taught of God alone being in its owne nature ful of love working divine solace and is called in the holy Scriptures the Knowledge of God because it knoweth nor acknowledgeth nothing but God This teacheth and professeth only God in the hearts of his servants it arrogateth nothing to it self but as it meerly knoweth God So it renders all it receives to him againe This renewes man justifies him enlives him and makes him like unto God but it is to be found in no mans heart but only in his who hath given a farewell to all Earthly pleasures arts will and witt because that since it is so that these two knowledges are so contrary one to another as fire is to water it cannot be that they should live together in one heart but the one will expell the other as the day the night and the night the day wherfore all fleshly knowledge will and witt must be quite unlearned and we must become little Children and Fooles againe according as the holy Scriptures testify unto us if we would have the true knowledge wisdome of God to dwell in our hearts For God requires a free and empty soule which he would fill with his knowledge and goodnesse and imbrace as a pure unspotted spouse possessed with no other love but his He would be the only Father of the Family and cannot endure Satan in his Kingdome to be neare unto him who is altogether light and void of all darknesse Now this wisdome being humane and a Fruit of the forbidden Tree so is it fleshly puffing up the possessor of it so as it makes him provide selfe-loving desirous of his owne profitt bould and wicked In a word it makes a man a Lucifer and so contrary and abominable to God that he cannot or will not flow into his soule And indeed nothing so much hurts man as his owne knowledge witt and righteousnes c. which makes the word of the everliving God to appeare foolishnes and God himselfe to seeme Satan unto him Therefore as it hath already beene said of witt and knowledge the same may be said of the will of God and man The one cannot endure the other No more then the spirit can endure the fl●sh life death fire water Therefore the wisdome of God aymes at the utter destruction of Adams life nature will and wisdome labouring to plucke us from the duggs of humane wit by which we are nourished We must therefore learne to forgett and unlearne whatsoever Adam knew or doth know wils loves c. and all things must be made a new in Christ this is the wisdome of God Now let us see how farre we are from this if a man have but onely a thought to learne his way presently he thinkes it is well with him and without any repentance he doth sweetly delite himselfe in his owne knowledge art and will and all men will be good Christians and if God will will compose whole bookes and volumes of Christ which they neither doe nor have knowne and by this meanes they doe so wearily imploy and vex their minds through Satans motion with so many questions arts and idle disputations that scarcely can they have so much time as to thinke of the knowledge of God Whereas the true knowledge of God is not learned by prying into running over reading or hearing a company of doubtfull questions as the 1. Chapt. of the German Theologie Taulerus in many places elegantly doth teach but by patient and obedient remaining hearkening and attending to that which God doth work in us For he that would be divinely wise and learne the knowledge of God its needfull that hee heare and learn the same from God himselfe he having detained it to himselfe so that it can by no meanes be taught of man For as humane arts and sciences proceede from men and is their worke so divine science is from God and is the worke of his onely word For as Iohn Stapitius saith in a little booke of the love of God that those things that cannot be knowne but by sence and experience neither can they be taught by or learned from others As for Example No man can teach another to see heare tast and touch in like manner and much lesse can any man teach another to beleeve love hope repent so that divine truth and Theologie may rather be said to be experience then Arts no man can learne of himself the knowledge of God love of God Faith and such like because the naturall man cannot perceive things divine nay the Letter of the Scriptures is not able to doe