Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	create_v	put_v	renew_v	1,358	5	9.7397	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46699	A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.	Jeanes, Henry, 1611-1662.; Taylor, Jeremy, 1613-1667.	1660 (1660)	Wing J508; ESTC R202621	508,739	535

1. 3. Luk. 3. 4 5 Acts 8. 21 13 10. 2 Pet. 2. 15. elsewhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous or just Prov. 17. 26. Numb 23. 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good Deut. 12. 28. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good or faire by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure or cleane Job 3 3. 3. and doth not this amount to more then a meere innocency a bare absence of vice he noteth as much also concerning the Latine word rectus 〈◊〉 in line â non negat tantum sed ponit aliquid Cicer. 1. Offic. 〈◊〉 autem officium rectum opinor vocemus quod graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem 2. de finibus quae autem 〈◊〉 aut recta aut 〈◊〉 facta dicimus si placet illi autem vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes numeros virtutis continent valet ergo idem quodjustum ut cum Virgil. 1. Aeneid dicit mens sibi conscia recti But to passe on unto the New Testament and there by the Apostle Paul we have the particulars of that uprightnesse and the image of God in which the first man was created clearly expressed to instance first in that which was the leading grace unto all others a true saving and sanctifying knowledge and that man was endued with such a knowledge when he was created may be easily concluded from Col. 3. 10. And have put on the now man which is renewed in knowledge after the image of him that created him here that knowledge which is restored to man in his regeneration hath for it's exemplar the image of God stamp'd upon man in his creation and therefore Beza renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in agnitionem 〈◊〉 imagini ejus renewed in knowledge suitable and agreable unto the image of God the knowledge therefore of the regenerate man represents at least inpart the image of God in the first man when created consequently knowledge was a branch of that image of God in which the first man was created Dr. Taylor speakes detractingly of the knowledge of Adam in his state of integrity Unum necessarium pag 373. neither can we guesse saith he at what degree of knowledge Adam had before his fall certainly if he had so great a knowledge 't is not likely he would so cheaply have sold himsefe and all his hopes 〈◊〉 of a greedy appetite to get some knowledge But we may goe further than guesses and that with good warrant from scripture for First God created man in his image and wheresoever the image of God is there is an assimilation unto God in understanding wisedome and knowledge though with great inequality Secondly that this knowledge was notitia 〈◊〉 an affectionate practicall knowledge that drew after it suitable affections and actions appeareth by these foure arguments First because words of knowledge in Scripture doe imply answerable affections and practises Secondly the word Coll. 3. 10. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't is rendred by latine Interpreters rather agnitio than cognitio not a bare knowledge but knowledge with an acknowledgement Thirdly it could not be inferiour to that knowledge which is a part of the new man for it was the patterne and samplar thereof the new man is renewed in knowledge after the image of God Fourthly in the now quoted place Coll. 3. 10. knowledge is by a synecdoche of the part for the whole put for the whole new man and the image of God in the first man is by a synecdoche of the whole for the part put for his knowledge now for these Synecdoches what better and more probable reason can be assigned thanthe connexion of knowledge with the principall parts of God's image as in the new so in the first man Thirdly the scripture ascribes divers things unto man in his state of innocency unto which a very great measure of 〈◊〉 was requisite he was made head of all mankind Lord of the universe he gave names unto all the cattle unto the sowles of the aire and to every beast of the field Gen. 2. 20 and doubtlesse they were apt names significant of their natures because given by appointment and approbation of God himselfe God brought them unto Adam to see what he would call them and whatsoever Adam called every living creature that was the name thereof Gen. 2. 19 besides God created man for his service the Lord hath made all things for himselfe saith the wise man Prov. 16 4 to wit to serve him according to the capacity of their severall natures now man's nature was rationall and therefore his end was a reasonable service and to guide him in the way hereunto he had the law of nature written in his heart now all these particulars joined together required even a fullnesse of knowledge Politique Princes on earth will choose none but wise and prudent persons for their deputies and can we then imagine that an omniscient God made choice of an ignorant and unknowing Viceroy God gave him dominion over the fishes of the sea and over the fowle of the aire and over the cattle and over all the earth and over every creeping thing that creepeth upon the earth and why should not his intellectualls hold proportion with his dominion and be as vast and extensive it is altogether improbable that God should give him so great and large a scepter and not qualify him for the weilding of it he was nomenclator unto the creation and for such an office he was altogether unmeet if he were ignorant of the essences and qualities of creatures doubtlesse he knew the end for which he was created the duties that were injoined him the light and law of nature shone not more dimly in his breast when he was in his integrity than it doth in his laps'd posterity and in the worst of them the law is written in their hearts Rom. 2. 15. We can doe more than ghesse at the dictates of right reason or else we should be at a losse touching all first principles both speculative and practicall and there is no question to be made but that Adam before his fall knew all the dictates of right reason and assented unto them and therefore we are not in such an utter uncertainty touching the knowledge Adam had before his sall as Dr. 〈◊〉 would beare us in hand But let us weigh the Doctor 's argument Certainly if he had so great a knowledge 't is not likely he would so cheaply have sold himselfe and all his hopes out of a greedy appetite to get some knowledge The answer is very easy and obvious This greedy appetite to get that knowledge promised by the Serpent was undenyably a great sinne and therefore to say it could be in him before his fall were a very grosse contradiction for this were to affirme that sin was in him in a state of innocency when he was without sinne that he sinned before he sinned and if it were not in him before his fall I would know of the Dr. and all his

on Christ's behalfe our Lord. He is ordained to be a Priest for men in things pertaining to God Heb. 5. 1. to offer sacrifices for them not only 〈◊〉 and expiatory but also 〈◊〉 and gratulatory sacrifices of thanksgiving And as he is a priest to offer them so he hath a 〈◊〉 〈◊〉 and much 〈◊〉 to sweeten and purifie them from all sinne adhering to them and this seemes to be laid downe Rev. 8. 3. for the place by some of good note is expounded of Christs Mediation and Intercession for his members at the right hand of his Father his bearing the Iniquity of their holy things as Aaron his Type was appointed to doe Exod. 28. 38. his covering all the imperfections of their services and procuring of them favour and acceptance Secondly he hath a golden altar whereupon to consecrate them that is besprinkled with the blood of that great sacrifice which hath more virtue merit and welpleasingnesse in it then there can possibly be demerit and malignity in all the corruptions and failings of our thanks Meet therefore that we bring as all our sacrifices so the sacrifice of prayse and thanks in particular unto this our high priest soe however of it selfe offensive in Gods nostrils yet being 〈◊〉 with his Incense 〈◊〉 by his altar it shall ascend up in an holy smoke unto Heaven and as the Apostle spake of Almes Phil. 4. 18. shall be an odour of a sweet smell a sacrifice acceptable and well-pleasing unto God FINIS OF Originall Righteousnesse And it 's CONTRARY CONCVPISCENCE BY HENRY JEANES Minister of God's Word at Chedzoy Ecclesiastes 7. 29. Loe this onely have I found that God hath made man upright But they have sought out many inventions James 1. 14 15. But every man is tempted when he is drawn away of his own lust and enticed Then when lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death OXFORD Printed by Hen Hall for Tho Robinson 1660. To his Honoured Friends The RIGHT WORSHIPFULL Sr WILLIAM WYNDHAM Of Orchard VVyndham Baronet THE WORSHIPFULL Esquires FRANCIS LuTTRELL of Dunstar Castle GEORGE TREVELYAN of Nettlecomb CHARLES STEYNINGS of Holnicote Gentlemen I Have joined you together in this Dedication to publish your Conjunction in a very laudable and Charitable action The giving of a plentifull Exhibition for the maintenance of a poore youth Student in the University of Oxon A rare Example in these daies in Gentlemen of whom how few can the greatest importunity winne to spare any thing from their superfluities for so good an use But your Liberality was so forward as that it needed no spurre nor Excitation only it called for direction unto a meet object That this should be published in Print was a thing I believe you never desired nor expected But though you doe not expect the praises of men as being acted by a higher principle yet you may lawfully accept them provided as Theseus dedicated unto Hercules the Temples that were built in his own honour so you doe not suffer these praises to be terminated in your selves but carry them further and higher unto that God who hath given you hearts and estates for such a worke There remaines yet one thing to be done and that is that we all you and I joine in sincere and unfeigned prayers unto God for his blessing upon the studies of him unto whom you have shewn such Munificence for though you water this plant 't is God alone can give the increase Unto this God I commend you and yours and rest Yours to be Commanded in the things of Christ HENRY JEANES That Originall Righteousnesse was in Adam Proved against Dr TAYLOR ALl that I have to say concerning Originall Righteousnesse shall be reduced unto two heads 1. An sit 2. Quid sit First Inquire we concerning its An sit for the Socinians deny that there was any such thing as you may see by what Socinus himselfe saith in his Prelections Chap. 3. and with him Dr Jeremy Taylor fully accords in diverse places of his bookes Further explication of Originall sinne pag. 461. The matter of Originall Righteousnesse is a thing framed in the Schoole forges but not at all spoken of in Scripture c. An answer to a letter touching Originall sinne pag. 5. When the Luth●ran and the Roman dispute whether justice and Originall righteousnesse in Adam was naturall or by grace it is de non ente Unum necessarium pag. 380. Innocency of Actuall sin seemes to be that which Divines call Originall Righteousnesse there being no other either taught or reasonable who these Divines are that he speaks of I cannot guesse unlesse it be his reverend friends the Socinians and some 〈◊〉 that tread in their steps for excepting them the generality of both Protestants and Papists dissent from this conceit of his touching Originall Righteousnesse but the censure of Socinianisme is that which Dr Taylor despiseth and smileth at as a trifling noise a boyes trick a womans argument c and therefore we shall oppugne his and the Socinians opinion by arguments and they shall be taken from Scripture and Reason First From Scripture The first place is Gen. 1. 26 27. God said let us make man in our Image after our likenesse c. and the principall part of this Image stood in Originall Righteousnesse as is apparent by Pauls exposition thereof Ephes. 4. 24. Col. 3. 10. A second place is Gen. 1. 31. And God saw every thing that he had made and behold it was very good man therefore was in his kind created very good and the goodnesse proper unto a 〈◊〉 creature is a morall 〈◊〉 the righteousnesse which we here speake of so that 't is impossible for man to be very good unlesse his understanding be full of saving light truth and knowledg and his will affections and whole man of holinesse Socinus praelect cap. 3. hath here a very sorry shift 〈◊〉 〈◊〉 ibi non de animi 〈◊〉 〈◊〉 de justitia sermonem esse sed de aptitudine 〈◊〉 ad id quod Deus 〈◊〉 sibi 〈◊〉 I Answer saith he that by goodnesse is meant the fitnesse and conveniency of every thing for that end which God hath appointed but this is so far from infirming our argument as that it rather makes unto the confirmation thereof because as I shall shew anon man cannot be fitted and qualified for the end unto which God hath designed him without a positive righteousnesse A third place is Eccles. 7. 29. 〈◊〉 this onely have I found that God hath made man upright the word translated upright is jaschar and that usually denoteth one that is upright not onely with a negative uprightnesse an uprightnesse of innocency an exemption from sinne but also with a positive uprightnesse an uprightnesse of vertue purity and holinesse Johannes Junius in his refutation of Socinus his Prelections observeth that the 〈◊〉 render it here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth strait or right Matth. 3. 3. Mark

admirers how it can be an argument against the greatnesse of his knowledge before the fall It is a common opinion among'st both Papists and Protestants that this greedy appetite proceeded not from error or ignorance but from incogitancy inconsideration or inadvertency But I proceed on unto the last place Ephes. 4. 24. And that ye put on the new man which after God is created in righteousnesse and true holinesse here by the consent of most Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after God is as much as after or according to the image of God and by this interpretation it will follow that the image of God consisted principally in righteousnesse and true holinesse and these are so comprehensive as that they take in all graces and vertues whatsoever Junius in his conference with Arminius speakes of some who understand that clause after God concerning the power and vertue of God working this righteousnesse and true holinesse 〈◊〉 contendam inquit quod multi interpretantur secundum Deum ac si 〈◊〉 Apostolus virtute Dei agentis in nobis But Dr. 〈◊〉 in his animadversions upon the said conference tel's Junius first that this interpretation is opposite unto his own interpretation of the words and then he confesseth his ignorance os any that are the authors of such an exposition 〈◊〉 contenderes 〈◊〉 ipsi contradiceres ut qui ad Gen. 1. 26 hac ipsa 〈◊〉 〈◊〉 de imagine Dei in homine interpreteris Qui vero illi sint qui contra instituunt mihi nondum 〈◊〉 est pag. 39. cap. 1. But I shall further unto this sense of the place oppose an argument from the signification of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here in all probability rather denoteth the relation of righteousnesse and true holinesse unto it's 〈◊〉 than unto it's cause physically procreant By what hath been said the reader may be informed how remote from truth an other passage of Dr. Taylors is in his Unum necessarium p362 What gifts and graces or supernaturall endowments God gave to Adam in his state of innocency we know not God hath no where told and of things 〈◊〉 we commonly make wild conjectures God you see hath told us that he created man after his image in knowledge righteousnesse and true holinesse that he made him very good that he made him upright now whether the Dr. hath the forehead to affirme that all this signifieth noe gifts graces or supernaturall endowments which God gave to Adam in his state of innocency and what proofes he will bring for so strange an assertion we will leave unto the issue Unto the above mentioned scriptures there are usually added two reasons the first drawne from the end of the first man the second from the laws prescribed unto him for without a positive righteousnesse it was impossible for him to reach this end to obey these laws but of these two arguments I shall hereafter speake more fully and therefore for the present I shall passe on from the Quod sit unto the Quid sit of this originall righteousnesse and here we have a double Quid sit of it to be inquired into Quid nominis and Quid rei To begin with Quid nominis why the righteousnesse of the first man is called originall righteousnesse Foure reasons may be given for it First because 't was seated in the originall and parent of all mankind Secondly because 't was the first righteousnesse of mankind that ever was in the world it was before any other either habituall or actuall Thirdly because Adam received it from his very originall and beginning as soone as he was created God created him in his image after his likenesse Gen. 1. 26 27. God's image was stamp'd upon him the very first moment of his creation and his righteousnesse was the principall part of this image God made man upright Eccl. 7. 29 he made him and made him upright at the same time the essence of his soule was in order of nature before it's uprightnesse as being the subject thereof and accordingly it was created before it in order of nature but yet this is no hindrance but that the creation of the essence of his soule and the superinfusion of righte ousnesse thereinto might be simultaneos in regard of time unto these scriptures I shall only adde a congruence out of the school-men All the other creatures were created in a perfect state with abilities for operations suitable unto their respective ends the hearbs were created yeelding seed and the trees bearing fruit Gen 1. 12 29 congruent therefore was it that man the noblest of sublunary creatures should be created in such a state too but if he had been created without originall righteousnesse he had been in a worse condition than the meanest of the creatures for he would have been unfurnished for the ends of his creation the glorification of communion with God and destitute of the seeds of his glory and happinesse Fourthly it is called originall righteousnesse in respect of Adam's posterity because if he had stood it would have been coevall with the very beginnings of their beings so they would have received it together with their very natures for it was not given unto Adam only as a personal endowment but as a gift unto the whole humane nature he had it as the head and representative of all mankind and therefore his posterity were to receive it in regard of the habits that were the foundation of it when they had their humane nature derived from him this the School-men further confirme from the opposite of originall righteousnesse originall sin originall sin is privatively opposed unto originall righteousnesse but because of the sin of Adam all his posterity are borne in originall sin therefore if he had never sinned all of them had been borne in originall righteousnesse But to passe on from it's Quid nominis unto it's Quid rei what is meant by the thing it selfe and for the clearing of this we shall explicate these seven following particulars First the materiale secondly the formale of it which are as it were the essentiall parts of which is consisteth Thirdly the subject in which 't is seated Fourthly the causation or production Fifthly the effects of it Sixthly the difference of it from sanctifying grace seventhly the manner of it's relation unto the first man whether it were naturall or supernaturall to him First the materiale the matter or foundation of it and that was all the moral perfections all the graces and virtues of the whole man it was not one single habit but an aggregate of all those habits by which man was rendred right and perfect according to all his parts and powers Solomon saith that God made man upright Eccl. 7. 29 but upright he had not been unlesse he had been sanctifi'd wholy in spirit soule and body the least deformity or defect had been inconsistent with his uprightnesse the integrity and universality of the righteousnesse of the first